Thursday, December 10, 2020

Ironic Advent Meditation #12: Desolation on the Way

Ben Camino's Ironic Advent 2020 Meditation #12: 

Desolation on the Way or The View from the Ditch

Wow. My Advent Morning Prayer (Lauds) led me the perilous pathway through Psalm 88 this morning. I have always appreciated this poem for its raw, unblinking depiction of a life (I'd say soul, but that sounds too spiritual) in desolation. 

But recent events have made it sing in my gut in ways that make words like "appreciate" sound rather twee. Come on Advent Baby (can I call you that?), what about joy to the world and harking old harold the angel and heavenly peace? 

I know, I know. Not yet. And if by "know" I mean "feel," maybe never. Or perhaps, as one commentator assured me, Psalm 88 is a reminder that HE suffered through desolation so we would not have to do so. I don't think the God of Hosea OR the God of the Bethlehem manger will mind if I say, "hahahaha," that's what you think Mr. Commentator. 

I looked for an appropriate image to post, something at least slightly as ragged-edged as the imagery of the psalm itself. Nope nothing like. Pretty much shiny, slick poster/memes with a brief quotation. One, at least was just a black background with the phrase "darkness is my closest friend." High five to whoever posted that one. 

Advent things are happening all the time. It's not all scented candles, inspiration, and Frosty the Snowman in the front yard. It's also Herod the King, John the B in the wilderness (and, getting thrown in prison  even before Christmas, liturgically speaking), rough paths to Bethlehem, and, at the last minute, doors shut in your face Mr. and Mrs. Messiah's parents. 

That's all. I got nothing else to say. Here's my translation (ok, paraphrase, I don't know Hebrew) of the Psalm. Even though I've read it a hundred times, I kept waiting for the perspective to pull back from the edge and lighten up. Nope. Ironically, and perfectly to my mind (because I think the liturgy understands what I don't), the whole ugly mess ends with the "Glory be to the Father" as if we had just chanted one of the Alleuluia psalms (148-150) or something. 

Sorry to be this way. See y'all on the other side. 

Psalm 88, a song of desolation

Lord . . . God? I call for help all day long,
I cry all night to You. 
Please let my prayer rise up to You, 
open Your eyes to my cries. 

See, my life is filled with horror;
I'm right on the edge of the grave.
I might as well be dead,
I don't have the strength to go on. 

I am like somebody all alone surrounded by the dead,
like a dead person dead in the grave,
like those people You have forgotten, 
lost, cut off from you and your care. 

You are the one who has put me deep in the grave, 
in a dark place, like I said, in a deep place.
Your anger is crushing me;
You are drowning me under your waves!

You took away my friends
and made them hate me. 
You put me in prison with no escape route;
Look at my eyes, see what You've done to me.  

I am crying out to you all day every day;
stretching out my hands, pleading. 
Are you planning to kill me first then do a miracle? 
Is it your will that my ghost will praise you? 

You think I will sing about Your love after I'm dead?  
Or praise Your faithfulness after you destroy me? 
Or say how wonderful You from down in hell? 
Or how just You are from under the earth? 

It's true, I cry out to you for help, 
every morning I beg you to answer me. 
Why do you reject me?
Why do you hide from me? 

I am a mess. I've been a mess since I was a child; 
I've put up with so much from you; now I'm just numb.
Your anger has crushed me again and again, 
You have terrorized me, destroyed me. 

Your sufferings surround me all day, every day, 
I am constantly under attack. 
Friends, loved ones, community -- you have taken them away;
my only friend is the darkness. 
Glory to the Father and to the Son and to the Holy Spirit
as it was in the beginning, is now and will be forever. 
Amen. 

 



Monday, December 7, 2020

Ironic Advent Meditation for December 7: Saint Charles Day

 


Dear Reader, nothing on this earth is more sacred to Ben Camino than the memory of his father, Charles William Ricke. 

Thus, several years ago, against the advice of both Popes not to mention Jerry Falwell Jr. , he instituted the Feast Day of Saint Charles, complete with readings, reflection, and prayer. 

And a couple of really cool pictures which you can treat as saints cards if you like. If you aren't Catholic, you don't don't have any idea what I mean, so don't worry about it. 

A slightly revised version of this appeared online at the Relief Journal site, December 2017. The earliest version of this, without the "O Come, O Come Emmanuel" frame appeared in the original Ben Camino Ironic Advent Meditations on this day in 2012.

I'm sorry about all the weird highlighting. I don't know how to fix it, and my blog assistant is on vacation (there is no blog assistant).  



Ben Camino's Ironic Advent Meditation

for Saint Charles Day


My father died on a cold gloomy Advent day like this; well, this day exactly, senior year.

It was cold and gloomy in New York anyway (or anyways, as Jennifer Lynne Ricke says), and that's where I was that morning.  

He was in Houston. He had a heart attack in his car. I guess it was hot and gloomy. 

Disperse the gloomy clouds of night

I had just worked out a new bluesy arrangement of "O Come O Come Emmanuel." The Advent song to end all Advent songs. A way of tuning one's soul (by which I mean my whole being, including my body, of which I am fond) to the ideas, the meanings, and the specific stance (or bend or bent) of Advent.

I had always loved minor keys. 
I didn't know why then, though. 
I know now. 

And death's dark shadows put to flight

Or maybe I just think I know now. 
Perhaps in some culture somewhere, 
Mars for example, or Iowa,
the minor key is not the hearing aid for sorrow, loss, and lament. 

But in New York, in my senior year of college, reading Auden in the gathering gloom, it made sense.

I used to be in a church with a song leader named Fred. Fred would complain about any song written in a minor key, even if it was chosen by the pastor. Fred "had the victory," he said, so he thought that the minor key was a kind of blasphemy. 

We mourn in lonely exile here.  
         
My last note to Dad contained some “clippings” as he called them of our game the night before--
Ricke had 18 points and 14 rebounds.

I grew up reading and rereading the faded clippings of his forty point games in Houston.
And sitting in his lap reading the sports pages.

That's probably when I began my spiritual practice of remembering useless facts.


Under the influence of Auden, another kind of father, I had just written him a rather formal and pretentious poem called “Father Christmas”--

If you are keeping track, that's two rather formal and pretentious poems I wrote under Auden's influence that December.  

It was going to be my father's Christmas present, but he never read it. It's at home on my fridge.

Somewhere I still have the piece of paper on which my friend had written Joe, call home.
My words scrawled under it, during the phone call, you're too big to die daddy.

And he was. He really was.
He was like a god to me.
Like a god now in my memory. 
A loud god. A messy god. A very present god in time of trouble. 

A god who didn’t ask me to take every little thing on faith. Who hugged and held me like it mattered. And, as I said, shared the sports pages.

Saint Charles brought life and light and a certain wry, slightly inebriated smile to everyone who knew him.

His father had died before Charles was a teenager, so he became a bit of a wild one. He didn't teach me how to gamble, but I'm sure he would have if I asked. He doesn't know it, but I got pretty good at poker and blackjack in college anyway. Once won $20 from the rest of the basketball team on a long Saturday morning.

I flew home to Houston and, a few days later, was giving his funeral sermon. I don't remember much of what I said. I know I said he loved dogs, which was true. And family. Whatever I said, I'm sure my words meant, "you're too big to die." 

 
Charles fought the big one, in both Europe and Asia. He was wounded twice, I mean in the war. I know for a fact he was wounded many more times than that. I'll bet I was responsible for some of those wounds. I know my mom was. 

Not to mention the time Noel hooked him in the shoulder once with one of those nasty three-pronged fishing hooks. That was on the jetty at  Padre Island. Dad laughed. Loudly. Probably as good a way of any as dealing with pain. Noel was ten. And still alive. 

O Come Thou Dayspring, come and cheer

He could laugh about things, that's for sure. That was his standard liturgical response to most things. Who knows what he saw in the Pacific and in Italy during the war? I know he piloted amphibious landing craft in several invasions.

It's not really much of a guess to say that he had seen enough horrors for one lifetime. A fish hook in the shoulder was funny.

Although he spent most of his time in a little town with his family, being as domestic as he could stand to be, he got that look in his blue eyes when he got on the road. Especially somewhere big and open and wild.  

He'd pull over and stop if it was amazing enough. And remind us all to be amazed. Well, I think he just said, look at that.  

Driving in the mountains on our infamous vacation to Colorado, he'd like to drive as close to the edge as possible. We had an old dam outside of town we called "the waterfall." He used to like to drive over it while we screamed in the back seat.   

Speaking of the driving close to the edge, he got married three times. To the same woman. Eudora Juanita Thompson, as extravagant and wild and worth looking at as her name. My mother. You may have heard about her.

He couldn't sing a lick, but that didn't stop him from doing the "Streets of Laredo"or "I've Got Spurs that Jingle Jangle Jingle" ("now ain't you glad yer single," he would emphasize when Mom was in the car). 

Really, though, he didn't sing a lot. Usually only when driving a boat down near Rio Hondo. Or driving fast in his '65 Mustang down Rio Rico Road,  headed towards Mexico. When Mom or Missy weren't around, he might sing his dirty sailor songs from the Navy for a line or two. Then blush and shut up. 

This year, this Advent, every Advent, December 7 shall be his feast day. A day of remembrance. The feast of Saint Charles. Let there be barbecue. And Border Buttermilk (look it up).


This saint taught me the important stuff. This is the saint who taught me how to tie my ties. Or, more truthfully, who tied my ties most of the time. 

I can feel him standing close to me. Hear him breathing heavy. 

I thought that was a strange sound then, but I just wasn't used to large human beings breathing close to my body. Now I miss it. 

I learned to love and care, whatever little I learned, by watching this giant, gentle man, this reluctant warrior, nurture and mother four children for years when Nita was, for all practical purposes, out of commission. 
 
I learned to pray at mass by listening to him, sometimes sitting in his lap or just stuck up against him close enough to smell the after shave and cigarettes.

He would be saying the words, and I would be making sounds I didn't understand. It was Latin anyway, but I figured out that  the way to pray was just to make sounds that sound sort of like words but have a meaning you don't know yet. While snuggling with your dad. 

Gaude, gaude, Emmanuel nascetur pro te, Israel

Now I’m thinking, who the hell really knows? Who really understands? Maybe we don't want to understand. Maybe we want something more. Maybe language isn't enough.  

and close the path to misery

This is one of my clearest early  memories, probably from the same year Noel was born.
I'm maybe four, sitting next to Dad in the pew at Our Lady of Sorrows (that was the name of our church; Second Baptist was already taken). 

I'm warm and happy mumbling my holy sounds and feeling very close to my God and to Saint Charles whom I can hear mumbling beside me. 

and give us victory o'er the grave

A Prayer for the Feast of Saint Charles.

Dear Eternal Being of Power and Love, if so you are, thank you for the life and witness and sacrifice and amazement at this world's wild beauty, not to mention the mysterious mumbling noises, of your creature Charles Ricke, who by his flawed, wounded, and slightly inebriated soul (I mean his whole being, including his body of which he was rather fond), brought life and light to the gloom. And who points us, as we gather together mumbling at your altar, towards the mystery of power and love we celebrate, if so it is, this Christmas season. 

 

Sunday, December 6, 2020

Ironic Advent 2020 Meditation #8: Advent Roots

Ben Camino's Ironic Advent 2020 Meditation #8: 
Advent Roots


Roots are gnarly things aren't they? I mean, unless by roots we mean carrots growing in very finely cultivated soil. Humans have, when they knew what was good for them anyway(s), taken care of their roots. Roots ground and fix and give life to whatever is rooted to them. But roots and that to which they are rooted best flourish, when some cultural work by heaven, mother nature, or even people like us helps them along. 

Maybe that makes sense. It better because by the end of this meditation, I'll be applying it to Advent and Christmas. 

But first, this. Today I spent a good deal of time hiking around or "tramping" as Thoreau and my father would have said. I suppose tramping is less tied to the path and more interested in whatever seems interesting at the moment than my normal hike (which often even has a mileage minimum limit I'm trying to meet). Today, was a wander. And, as you might guess, it being the Advent season, I wondered as I wandered. Sorry. 

And you can see by the picture above that I came to place I've been studying a lot lately. A place on the banks of the Wabash River where a great deal of the root systems of the trees on the bank are exposed due to erosion. Besides being really really interesting to look at (I have more pictures if you'd like to see them), they are very interesting to ruminate upon. I would say ponder, but then that would mean I was pondering while I was wondering while I was wandering. And none of us wants to hear that. 

I'd love to work on the long version of this meditation. But I'm going for the short one this time. All that tramping and pondering and wondering and wandering wore me out. Plus I'm trying to cut down on caffeine a little bit as an Advent discipline. This ginger-lemon tea hits the spot, as they say, but it doesn't quite pack the punch of the Starbucks Christmas Blend (don't judge me, I asked for Advent Blend). 

If you've read some Ben Camino before, you know that chewing on my roots is one of the ways I describe what I do when reflecting on my own life and experiences as part of these meditations. But the Advent season, every year, is a four-week call to root chewing (from one perspective), root strengthening (from another), and root exposure (by an ironic advent meditator, at least). 

This is the way, walk ye in it. These are your roots. Tie yourself to them. Live in and through them. Acknowledge them. These metaphors don't work perfectly, of course, but I hope you will know what I mean. 

Christmas is a memorial of something that happened once, a long time ago, but it meant everything (so they say), forever. Advent didn't happen. At least not in the same way. Some things happened (angel visiting Mary for example). Many are yet to happen (world will end, stars will fall, sun will go dark, perhaps not in that order, according to the reading from the gospel on the First Sunday of Advent. And the gospel today was about John the Baptist, the grown up one, not baby John who leaped in his mother's womb. John the prophet is a post-Christmas "thing" that happened. And much of Advent features Old Testament prophecies. I guess if you hold to speech-act theory, those "happened. But not in the same way as Christmas happened. 

My point is this. Advent is a (more or less, depending upon us) elaborate imaginative root system for the celebration of Christmas (and I don't just mean partying). By elaborate, I don't mean every Christian should feel obligated to take part in every little ritual and practice that the Church or even a local church or family encourages. I mean, it's something that has developed over many centuries along with the celebration of Christmas, a celebration that itself has always been somewhat controversial and open to misunderstand and, frankly, misery. And it serves a function. It roots Christmas to something other than the pagan festivity it has become and, perhaps, once was (if you believe the Puritans). 

I am tempted to make the point that we especially NOW need our Christmastide to be rooted in something other than the lights, the shopping, the music, the flurry, and the hurry. BUT, truth be told, I am older than many of my readers, and I'm pretty sure things haven't changed quite as much as some of we old-timers pretend. I was a terrible pagan when I was ten. 

Advent cultivates the soil, strengthens the roots, sometimes exposes them lest we forget. Black Friday, Frosty the Snowman, Christmas Vacation (sorry that's the worst), sugar-covered . . . everything -- "this is what the season means to me" we mumble, dazed after yet another day of Christmas cheer. 

Advent says -- John the Baptist; the God we have abandoned still calling words of comfort to his creation; a young Jewish girl who meets an angel and says "My Soul Magnifies the Lord"; her cousin and her cousin's husband, who happen to be the aged parents of John the Baptist; the world will end someday  so you might want to think about that; and a little family of two (but soon three) makes a long difficult journey. 

We aren't trees, but the family of the Christ is figured as one in Advent. The tree of Jesse. Yes, even the Son of God is rooted in something other than . . . God. And, by the way, you might look up "Tree of Jesse" as an Advent practice, especially to get children involved. 

I suppose Advent/Christmas is always a time for thinking about own family history too, especially the older we get. That's probably as it should be. Those roots matter too. A lot. But they are best understood in the larger root system of Advent. 

In fact, Advent roots are so important that, sad to say, once every seven years December 6 is NOT really St. Nicholas Day. Otherwise, Ben Camino would have certainly chewed on that tonight. But today is the Second Sunday of Advent. The day we remember John, the cousin of Jesus, who came preaching baptism for the repentance of sins in the wilderness of Judea. Yes Virginia, there is a Santa Claus, or at least a Saint Nicholas. But even in December, some things are more important than him. 

I said that there was no "real" Advent before the birth of Christ, but, of course, in one way at least, there was. There hadn't been a good old-fashioned prophet in Israel for a long time, not a legit one anyway(s). And along came John, reminding people of their roots, reminding them that being God's children had certain obligations. And that all started with remembering who they were, who Yaweh was, and what He expected of them. And John proclaimed, "He is coming! And neither I nor Saint Nicholas (like I said, John was a prophet) are worthy of tying his shoes." 

OK, I got carried away. He said, He is coming. Prepare for the coming. Repent. Do Advent. Get rooted. Go deep. Get used to the weird time scheme. And, while you are here, would you like to try some locusts and wild honey?  

My advice for you friends is simple. Eat roots. 

Amen. 

Come on already, Emmanuel. 




Saturday, December 5, 2020

Ironic Advent 2020 Meditation #7: The Great Advent Hymn Bake Off

Ben Camino's Ironic Advent Meditation #7: 

The Great Advent Hymn Bake Off, Part Ah (that's A in German) 




Dear reader. If you know Advent, you know that Advent hymns and songs (I don't want to argue about what is and isn't a hymn, thus my waffle) are a very rich treasure in Christian tradition and in the cultures influenced by Christianity. You need not actually be a Christian to be moved by the minor key, the ache of longing, and the incredible imagery expressed in ancient words and melody of songs like "O Come O Come, Emmanuel." It is obviously much loved and rightly so. That "ache" of longing (and perhaps doubt) is, of course, what Ben Camino argues sets Advent off from "the Christmas season." 

And there are many other lovely Advent songs. One some of us sang last night as part of a Vespers service (by Zoom). "Creator of the Stars of Night" or "Conditor Alme Siderum" as it was known in the seventh century and sung to the same tune since the ninth. 

Anyway(s), I have tried to come up with the right image for an Advent hymn contest. Death-match seemed a bit much. And I didn't want to waste too much time thinking about it, so I settled on Bake Off. I really just mean contest. And, in truth, it's not a contest. I already have a winner. So just think of this as Ben Camino trying to make up for all his gloom and doom meditations with a reminder that Advent is also a time of music and singing (although usually in a minor key). 

An Advent hymn, like Advent, has to feature the ironic double (or triple?) Advent time scheme, and I'm not talking about the beat. I mean Advent starts, on the first Sunday with the future, a vision of the end of all things for which we need to be prepared, the future in which all things will change. 

But it also asks us to think of the past, long ago by our standards (not just "Last Christmas"). And it also, somehow, foretells and points forward towards . . . that past event (right?). If we give ourselves to the story, I think we can't help but be disoriented like the Messiah's original audience for whom he was the coming King until he wasn't. Things got messy, certainly less than glorious, place called "the skull," and . . . what exactly were all those songs about? 

This is going to sound like heresy I guess in terms of the Christmas liturgy, but I’m going to say it anyway. In a small font, though. You can’t really be looking forward to the birth of baby Jesus. If anyone appreciates the irony, I do, so you can rest assured that I’m going to keep singing the songs and pretending to look forward to what has already happened, but unless we are chewing on the past in Advent and trying to figure out what all that means for us, we might as well just turn the whole  thing over to Amazon.com.

The more I chew on my bitter roots this Advent (as I do every year),  the more I’m seeing a story of ironic love and redemption, and, believe me, it’s not one that anyone would choose ahead of time, especially if I were in that Robert Frost poem and had other choices. The gaps in my life and the cracks in my story (and yours, dear reader) are nasty and brutal and worthy of some kind of Divine sympathy if there is any. While we are waiting on that, though (trying to figure out if it's already arrived or is still coming or both or neither) let’s share some of the human kind. That's maybe how we are supposed to get ready for the other if there is the other. Well, in truth, I don't think it's maybe. Our ancient friends, dead and unfortunately too oft forgotten would just say, of course, that's just almsgiving, the deeds of mercy. The one "Christian discipline" the grownup Christmas baby said will separate the sheep from the goats. 

Which brings us to Paul Gerhardt’s lovely hymn “Wie Soll Ich Dich Empfangen?" (“How Shall I Receive Thee”), one that Bonhoeffer references several times in his Prison Letters (which I've written about elsewhere, and I'm sure you can find it with a little google, dear reader). This hymn may not be as ancient as the first two I mentioned, but it is helped out in the competition (it's not really a competition) by the two famous tunes to which it is sung -- one by J. S. Bach and an earlier one from Johann Crüger. 

In this moving hymn, it is exactly this world-weariness and disappointment in the life of the first-person narrator that the sympathetic savior comes, now (a fraught word in Advent time, as we have established), to heal. The most popular English translation of this hymn, by Catherine Winkworth, misses the passionate intentionality of this love by translating the great expression of the kenosis thus: “Love caused Thy incarnation, Love brought Thee down to me . . . .” Lovely and deeply meaningful, but not precisely, I think, as radical as what Gerhardt was expressing. 

A more faithful translation is something like: “Nothing, nothing, could drive you from your heavenly home (tent, actually) but your love above love . . . .” Perhaps, meta-love? An earlier, more literal though still problematic and heavily-condensed translation renders the key “incarnational” verses of the hymn like this.

Nought, nought, dear Lord, had power to move
Thee from Thy rightful place, 
Save that most strange and blessed Love
Wherewith Thou dost embrace
This weary world and all her woe, 
Her load of grief and ill
And sorrow, more than man can know --
Thy love is deeper still. 

Oh write this promise in your hearts, 
Ye sorrowful, on whom
Fall thickening cares, while joy departs
And darker grows your gloom. 
Despair not, for your help is near, 
He standeth at the door
Who best can comfort you and cheer, 
He comes, nor stayeth [waits] more. 

If we didn't have the Epistle to the Philippians, Chapter 2, with it's great hymn to the mystery of Christ's self-emptying love, we would, at least, have Gerhardt's. Thank God, Paul, and this second Paul, that we have both. Like the fallen (into both sin and gloom) Edmund in C. S. Lewis's The Lion, the Witch, and the Wardrobe, we don't know the depth of the gloom, of the darkness, of what Hopkinds called "worldsorrow." We know it's bad, but we don't know how bad it is. Nor do we understand how great the love which undertakes to save us. 

In a far deeper way than the Colonel Nathan Jessup character (yes, yes, Jack Nicholson) meant in the military drama A Few Good Men, "we can't handle the truth." Well, I don't really have much more to say about that first stanza unless I wrote about it for another twenty pages. Just read it over for a few weeks. Memorize it. Learn German just for the chance to savor it more fully. 

In short. Our situation is worse than we could ever know. The solution is a deeper love than we could ever understand. The sorrow, the woe, the grief, the darkness are not only real but almost (I said almost) infinite. To minimize that side of the reality is to minimize the other side, the unaccountable embrace of His strange (absurd?) and blessed love.  

Notice that Gerhardt is careful to remind us, something which Bonhoeffer points to several times, that this door is one we can’t open for ourselves. One does not just walk into Mordor. Oops, sorry. One does not just use positive thinking, or a new counselor, or better diet to conquer the darkness (although all of these have their places). 

In fact, on the strength of reading the gospels and the prophets, I believe that one way we must do Advent, that is, get ready for the Bridegroom, the baby in the manger, the Coming King, the Lord of the Universe, the great healer of our souls, all the things, is by doing what we can to comfort as many others as we can in the little time we have. Perhaps it's by writing a song as lovely as Paul Gerhardt's, in which the speaker serves as a loving, caring connector to his two audiences in the two stanzas quoted above -- one divine and one human. Feeding the hungry, clothing the naked, and visiting the prisoner are beautiful songs as well. 

And perhaps, we will show love and care, too, for those who also suffered through the gloom, fought the good fight, and have now gone on ahead. Like Paul Gerhardt. Tending (and, I think, attending) to the dead  of course, is another of those works of mercy, as defined by the Christian tradition. As with all almsgiving, being good to him (in this case by attending to his well-wrought faithful lyrics) will be good for us. 

Here's a link to the Bach version of the song (in German of course). 

Bach version clickable link. 

Friday, December 4, 2020

Ironic Advent 2020 Meditation #6: The Problem with Waiting

 Ben Camino's Ironic Advent 2020 Meditation #6: 
the problem with waiting (after George Herbert) 



Dear reader. If you know me well, as well as most of the Jennifers know me, you'd know how inordinately I love the poetry of George Herbert. Please look him up if you don't know about him. When you have time. I didn't mean that as an imperative but as a suggestion. I know, sometimes Ben Camino is rather pushy.  

I also like Jackson Pollock, thus the image. Anyway(s), I wrote a version of this poem last year as a way of working through my Advent angst with the haunting but redemptive voice of Herbert (and perhaps Herbert's master) in my ear and guts and soul (and Kia Soul). 

So, I've taken some time today to see it again, hear it again, and think about how I can both push and pull it along to where it should be on this pilgrim path or trackless midnight desert, whichever this place upon which I rest my trunk turns out to be. 

So here it as of 10.21 (EST) on the sixth day of Advent 2020. Also, thanks for all the encouragement and generosity you have shown me. Someone said that to me today; so I'm passing it on to those of you who have done the same for me. 

May the Divine Assistance be with us always. And with our loved ones everywhere. (the closing prayer of Compline). 



the problem with waiting (after George Herbert)

the problem with waiting is the problem of
misplaced focus
as in 
why am I waiting for that which I know not except by 
promise (which is to say by possibility but not yet, if ever, presence)

when a perfectly fine right now  right here
parades itself to my eyes, heart, blood and guts, and soul
and (Kia) Soul
on this path which I refuse to see as process only or 
simply pilgrimage

but instead a chance to bite sweet creation itself on the very backside of being
or to gloss my nasty text for nicer minds,
to give myself up fully to this now rather than pray for that then
I mean, to give up crying (or bellyaching as the kind giant put it) 
for the ghost of all I need that may not ever anyway be 
instead to clinch hard and wrestle all night 
with the angeldemon of the trackless midnight desert

when like an apogean voice sent down from nowhere
but stuck forever in some seventheenth-century devotional lyric
I am addressed, possessed, known well, seen through, 
washed clean of all my wallowing evasions,
invited, no, enticed to hold the bleeding hand of Love
the forever way down the endless path
to nothing but