Sunday, November 26, 2017

Mother God

Twenty years ago, my sister created a piece of artwork she called “Blue Jesus.” Dinah has Prader-Willi Syndrome and at that time was a part of the ArtWorks program in Tucson. The artist in residence was teaching them how to do linocuts. On a 12x18 canvass, Dinah etched out an elementary blue figure that was stretched out on a cross surrounded with what looks like red tear drops. When I first saw the picture, I was awestruck that Dinah could be so creative. She gave the piece to me and over the years, Blue Jesus has taken on a life of its own. Dinah’s artwork continues to draw me deeper into the earthy, yet mystical, life of Jesus the Cosmic Christ. When I look at Blue Jesus, it’s like reading and meditating on a story from the Bible.

What I have learned from Dinah and her has been very helpful in understanding opaque stories in the bible, like the story of Deborah and Jael (Judges 4 and 5). The story of Deborah and Jael is mythopoetic theology. It’s a novel about a feminine protagonist and her complex mystical relationship with YWHW.
The story is meant to teach us about God and how we can access the Divine within this messy, murky, ugly world we live in. Judges chapter 4 is the narrative version of the story. But chapter 5 is the “Blue Jesus” version. The Bible gives us two ways to read the story. The writer knew that people might try to read the story as a historical event, so she wrote a beautiful epic poem to teach us the various ways to understand this story.

To read this story through the eyes of Blue Jesus is to read it like the Jewish mystics. They read the scripture using a four-step method; 1) literal 2) allegorical 3) metaphorical, and 4) mystical.

We start by reading Judges 4 looking for the literal components; We ask ourselves, who are the characters and what are they doing?

• The people of Israel were in Canaan in captivity under King Jabin and his commander, Sisera. Because of the oppression the people of Israel cried out to God for help.
• Deborah was a prophetess and the people of Israel would come to her with their problems and she would help them sort out their troubles. Deborah prophesized that the people of Israel would have victory over their oppressors.
• As Sisera’s army was being overcome, he escaped and went into the desert.
• There, he met Jael, who hid him in her tent and when he had fallen asleep, she kills him, assuring Israel’s victory.

In step two, we shift to chapter 5 where the story is written as a poem. Here we read the story allegorically. We ask ourselves, what are the symbols and what are their meanings?

• The first allegorical lesson is that the people of Israel were in captivity, like we find ourselves at times in life. In the NRSV it says the people had done “evil” and in the Hebrew bible it says, “the Israelites had done what was offensive to the Lord.” For whatever reason, the people of Israel found themselves under the thumb of an oppressive government. So, they cried out to YHWH for help. What’s the allegorical meaning? Sometimes we find ourselves in oppressive situations. The oppressor might be the government, the culture, our family, our job, our circumstance in life. Whatever the situation, this story is telling us that when we cry out to YHWH, the divine will hear us.

• The second allegorical lesson is that Deborah and Jael represent two of the many feminine aspects of God. Deborah represents the Divine Mother and Jael represents the feminine warrior of the Divine. In one of the traditions of Jewish mysticism there are 70 faces of the Divine. We get glimpses of those faces though the story in Genesis that teaches us that we are created in the imagine of the Divine. From that statement, then we can conclude that YWHW contains every facet of the total human experience.

Step three, we read the story metaphorically. In other words, what does this story mean for us today?

The story about Israel, Deborah, and Jael is about spiritual growth. It’s not a literal story about a battle against some evil oppressive enemy. This is story about how we can become one with God; it’s a story about our struggles with those things that distract us from the One Holy Living God.

Metaphorically speaking, this story teaches us that as a community, we are Israel. Israel represents the human heart. Our heart is the object of God’s love. We are the beloved. We are the bride. But, as in any love affair, mistakes happen. The moral of this story is that even in the midst of our failures, when we cry out to our beloved Divine Mother, God will hear us and respond. The words of the Divine Mother are comforting. She tells us that, though we have failed, we are still loved. And the Divine Mother gives us words of reassurance. She tells that us, though we have failed, we can still achieve spiritual oneness in our lives. Because in those moments when we think we cannot hear God, or that God is not speaking to us, it’s in those moments that the Divine Warrior is there to protect us, and at times, help us find victory whatever distracts us from our potential spiritual growth.

Step four, we read the story looking for the mystical meaning. There are countless mystical meanings hidden in every biblical story. That’s why we read and re-read the stories. To be mystical, is to have the desire to be one with God. Oneness is our spiritual goal, our deepest desire.

As I read the story of Deborah and Jael this week, I came away with some pointed questions and a few conclusions. Questions about things that might be keeping me and us from being at One with YHWH.

Deborah and Jael represent the Divine Mother and Divine Feminine-Warrior. They represent the presence of God in all women. I must see the many faces of the Divine in every woman. If I can’t the faces of the Divine in every woman, then maybe I am the oppressor is this story?
In light of the flood of revelations about sexual harassment in our country, I had to ask myself the tough questions. Have I said something inappropriate? Have I unknowingly done anything inappropriate? Have I not spoke up to support women when I should have? As a man, I must question myself constantly and be ever vigilant, not tolerating any kind of words or actions that are offensive to women. I must support women who have been abused and who speak out. The recent revelations about the pervasive nature of sexual harassment in our country is the very reason The Episcopal Church is requiring every clergy, staff, and volunteer to take Safeguarding God’s people. We must strive to see the Divine face of God in every human being and act accordingly.

The second question that arose for me from this reading is, “If this text is teaching me that when we worship YHWH, we are worshipping not only Father, Son, and Holy Spirit but also Mother, Daughter, Sophia Spirit, then why am I still using the male only version of the Trinity?” I can no longer assume that anyone who walks through the church doors, or anyone I am talking to, or anyone who reads my writing, will know that I don’t think that God is a male, or that God can only be described in male terms.

I have to wonder if the church’s use of patriarchal language has contributed to men feeling they have power over women. And that men might misuse this power by speaking or acting toward women in an ungodly manner. If, in any way, exclusively using patriarchal language in the church has contributed to this kind of unacceptable behavior, then I believe the church must change the words used in the liturgy.

This morning we prayed that we might be able hear, read, mark, learn, and inwardly digest the scriptures. Over the years, my mystical sister and Blue Jesus have been teaching me the true meaning of this prayer. Reading the bible, truly reading and studying the bible, is hard work. And the end result of that work leaves me constantly being challenged to make significant changes in the way I live and worship. To not make those changes leaves me feeling complicit to things I know in my heart offend the One Holy Living God. I pray God will hear me when I cry out in my prayers, so that transformation can take place in my life.

I encourage you to consider reading Rob Bell’s book, “What is the Bible?” His work is an excellent place to start in seeing the Bible through a different lens.

Wednesday, November 08, 2017

Tantric Jesus; an image from the East

"Tantric Jesus: The Erotic Heart of Early Christianity"
a book by James Hughes Reho

“Tantric Jesus” is a beautiful book; the prose is both subtle and evocative; the art is captivating; and the author shines an ancient light on Christianity’s potential ancient/future path. James Reho has, with wisdom, brought together Eastern and Western spirituality in such a way as to make possible the integration of the mind, body, soul, and spirit.

Reho is an ordained Episcopal priest, has a Ph.D. in Chemistry from Princeton, and is a certified yoga instructor. In “Tantric Jesus” he couples the opposites of spirit and matter, rational and mystical, esoteric and practical, the East and the West, Tantric and Christian.

The author’s premise is straightforward. “Original Christian spirituality is a tantric spirituality.” And then he presents his claim on the ideal of “Christian Tantra.” Throughout the book, Reho is careful to inform the uninitiated as well as maintain the interest of the adept. He writes that, “Tantra is a philosophy of life, love, and being—grounded in practice—that can help us reengage the deep and life-transforming truths of Christianity is a fresh way.” Reho relies on early Christian writers including Pelagius, Origen, Irenaeus, Hildegard of Bingen, and Meister Eckhart, the medieval metaphysical poet John Donne, as well as contemporary writers and mystics Dietrich Bonhoeffer, Cynthia Bourgeault, and John Philip Newell as a way of bringing modernity’s Christians along into the world that bridges Western and Eastern Spirituality.

Quickly, Reho establishes a lens through which we can begin to understand Tantra by providing us with the five points of the tantric worldview:

• The world is real and good.
• The dynamic face of the Divine is a feminine face.
• The embodied human person is the primary temple of the Divine.
• Engaging our primal erotic energy through spiritual practice and antinomian behaviors (that Christians are released by grace from the obligations of observing the moral law) rooted in compassion and justice are the fuel of the spiritual life; and
• A vibrant, deep energetic relationship with the living Teacher (the Cosmic Jesus Christ) strengthens us for spiritual progress in this life.

Though I was not intimately familiar with tantric philosophy and practice before reading this book, I have begun to adapt some of Reho’s thoughts and suggested practices into my daily life. He provides the reader with personal stories and meditations that anyone could practice, even without becoming a practitioner of Tantric yoga.

While I do highly recommend “Tantric Jesus” to those interested in the melding of Eastern spirituality with the Christian way of living, I do have one concern and one minor critique. My one concern is Reho’s insistence on continuing to use Creedal language with his post-Christian interpretation. I don’t disagree with his post-Christian (or ancient spirituality) perspective, in fact I agree with it. My problem is that, as I have encountered people trying to find a new method of understanding or expressing faith, they are often put off by Christianity’s patriarchal terms. Words like, Father, Son, and Holy Spirit and the ancient practice of crossing oneself, just to name a few. I have the same issue with Bourgeault. Both of these brilliant theologians and imaginative futurist seem to think that modernity’s seekers will remain patient with archaic language long enough to hear a re-imagined interpretation. I wonder if they will. Words are all we have to communicate our ancient/future weaving of faith and practice. I believe we do not have to remain confined by fourth century theological constructions. There are other words that the church could use to send a more inclusive understanding of the mystical One whose name we cannot comprehend. Actually, I believe the Nicene Creed needs a critical re-write.

My only critique of Reho’s beautiful writing is rather trivial compared to my issue with his use of Creedal language. Often times he neither cited the author nor the source he quotes, which then drove me to the footnotes. Leaving a marker for the footnotes and returning to them on multiple occasions for each chapter left me annoyed. But not enough to stop reading. He simply slowed me down. And, honestly, I have to wonder if other readers would care as much for such information as I do. Ah, to be trivial. Don’t let my pickiness stop you from reading Reho’s excellent book, “Tantric Jesus.”

Wednesday, November 01, 2017

Talking to the Dead

I’ve dealt with my share of loss, tragedy, and death. Each of these events carried their own weight. Given our societal expectations, I did what was expected of me; I suppressed the loss and didn’t grieve. I was told that men don’t grieve. And I was told that Christian’s don’t grieve. Men are tough and Jesus is to answer to everything. In other words, time will heal all wounds so just get over it.

Over time, I became depressed and angry. I didn’t think I was depressed and surely had nothing to be angry about. But I’m pretty sure other people saw those things in me. In 2004, I left Grand Canyon University under less than optimal conditions. I entered the process to become an Episcopal priest. As part of becoming a priest, I enrolled in Clinical Pastoral Education, which, in part, is an internship as a hospital chaplain. At the same time, I entered what would become twelve years of therapy. Through both of those experiences, I learned that in order to minister to the dying, the grieving, and the dead, I first had to process my own loss and grief. That work was public, vulnerable, and painful. But it was also healing.

During my time as a priest I have sat with those who have lost their careers, their savings, their homes, their marriages, their spouses, their children, their freedom, and their own lives. I have sat with suicide survivors. I have sat with those who lost children to drugs. I have sat with those who lost loved ones from life destroying disease. I have sat in homes, hospitals, psych-wards, and prisons in order to listen to other people’s loss. Their grief process triggered my own and over time, I have learned how to differentiate their grief from mine. The process of grief never ends because the dead and our loss are always with us.

To be willing to process grief is to be fully alive; deeply engaged in the dynamic process of living. To be dead, however, is no less a dynamic process. Whatever is alive—lives, moves, and has its being in the dimension we see. And though we may not see the dead—they live, move, and have their being in the dimension that exists all around us. To be alive and to be dead is to exist within the Divine Milieu.

Still, the living miss the dead. We ache to see them. to touch them, to hear them. And this loss leaves us with a pain, a darkness, a void that can be overwhelming. Oddly enough, those painful feelings are not grief itself. Grief is not a feeling. Grief is the active process through which we process our painful feelings. Unfortunately, many times, we do everything we can to avoid the process of grieving; thinking the pain will somehow go away. Trouble is, it never does.

No matter how hard we try, we can’t get away from loss and death because it’s everywhere. We suffer personal loss. We lose our loved ones. And we also lose jobs, suffer career disappointments, we go through ugly divorces, our family relationships are estranged.

We also suffer loss as a community. Our institutions betray us, our communities fall apart, our beloved leaders move on for reasons that are sometimes good and other times bad, either way we still suffer their departure. Without regard to how we suffer these events of loss and death—we still must go through the grief process; both individually and collectively. If we don’t, we will continue to suffer.
Unprocessed grief will linger in our mind, body, soul, and spirit forever; no matter how much we try to medicate it. We think if we get busy and stop thinking about the pain we can keep our loved ones off our mind. We look for ways to distract ourselves, ways that we hope will help us forget for a brief period of time. Spouses remarry too soon. Lovers sell their homes just to avoid their memories. Children move away so they don’t have to be reminded of their loss. We get new jobs thinking that will assuage our pain. And sometimes we look for unhealthy means to medicate our pain. Somehow, we believe that time will heal all things. But, deep down, we know that’s not true. In fact, the pain just gets worse.

How do we process grief in healthy ways? Rituals are a very important part of the process. Things like:

• Funerals; you might be surprised how many people will not have a service of any kind for their loved one.
• a prayer service or mass to remember the anniversary or birthday of a loved one
• telling stories at holiday events
• journaling and sharing our dreams about our loved ones.
• Simply talking about the dead, helps the grieving process. It many ways, it keeps them alive.

These rituals help us process our grief. They also can assist in connecting with dead. When the dead speak, we must listen. The ancient ones, the wise ones, the wounded ones offer the lament of the dead. The dead want to share their wisdom if we have ears to hear. Can all the living hear the dead? I don’t know, but I hope so. But for those who do have ears to hear, the dead speak through holy texts, through history, as well as in some very mystical ways. Moses and Elijah spoke to Jesus in a misty mountain top. If Jesus could hear the dead, we can too. But, for those who for some reason cannot hear their love ones speak, the pain can be severe.

Here is a four-step grief process; no matter how fresh or how old the loss; no matter whether it’s a personal loss or a communal loss, no matter whether you can hear the dead or not:

1. Pray for God to give you the strength to name your loss. This may be the hardest thing to do. You must name what it is that you have lost; what it is
that is causing you so much pain. You must be honest with yourself. Dig deep to find the answer. Sometimes the obvious is not the answer.
2. Pray for God to clearly reveal to you what you have not honestly confronted in your loss: anger, resentment, bitterness, abandonment, fear, emptiness,
whatever you’re feeling.
3. Pray for God to allow you to find a safe place to process those feelings of loss. Maybe you need a spiritual director to talk to. Maybe you need to
journal your feelings. Whatever it is, you must be able to express your feelings in a safe, but open way.
4. Pray for God to reveal to you, ways you can ritualize your loss. One of them is our service this morning. By placing the names of those you have lost on
this altar, you are publicly recognizing your loss, the pain, and your willingness to continue the active process of grieving.

We might imagine that personal grief and corporate grief are unrelated. But that’s not the case. Corporate grief will trigger personal grief. All of these rituals help us process our personal grief and they will also help us process our congregational grief. Everyone one of these steps is necessary. Otherwise, the grief will never be processed. And, if the it’s not, unfortunately, somewhere, sometime, the grief will rear its head—and most likely we will repeat our personal and congregational history.

Friday, October 06, 2017

God is Love in the Margins

God is Love in the margins. I felt that love at our annual convention. Bishop Smith opened the convention with a call to serve with Jesus in the margins. The video “Ministering on the Margins,” highlighted a number of places congregations are doing that work in our diocese.

Then we were inspired by the Rev. Becca Stevens and her ministry to the incarcerated through Thistle Farms. Her talk on Friday and her sermon on Saturday moved many to tears, and more importantly, to action. She created a buzz for ministry to the incarcerated and that was made visible in the outpouring of offering to send children of incarcerated parents to Chapel Rock.

Saturday morning’s worship was the highlight for me. Tears welled up in my soul, listening to two young people read the scripture, one has Downs Syndrome and the other from a Spanish congregation. They represent the marginalized, the very presence of God. For you see, God is disabled, marginalized, wounded, and dying. I left our annual convention elated, feeling I had seen and felt God’s presence in the margins.

Sunday night, that elation turned to horror. In Las Vegas, in a rain of bullets, the God inside 22,000 souls would be wounded and killed. The God that is part of every physical body would become disabled and marginalized. More than five hundred of God’s children would have the life they had known, taken away; some killed, some wounded, some disabled. And their families are now suffering disabling grief that marginalizes people beyond words. Why? Because this country refuses to admit that it has an addiction to guns.

There are an estimated 310 million guns in the US. There are as many guns as people in the US. One in three people in the US, own a gun. Estimates report that in the US there are 86 million shotguns, 114 million handguns, and 110 million rifles, of which 3.5 million are assault rifles. It would cost the US $400 million to repurchase all the assault rifles in the US. I wonder if the families of the people who have died from the 1500 mass shootings since Sandy Hook in 2012 would think that was money well spent?

I, like many of you, have been personally affected by gun violence. Friends and parishioners who have died from mass shootings, random acts of hate, accidents, and suicide. One is too many to count. And any amount of money would be well spent to prevent one more death from gun violence.

As followers of Jesus, we are called to be God’s love in the margins; to be a people of peace, a people who turn the other cheek, a people who take up our cross, which includes action to prevent more gun violence. My wife and I support and contribute regularly to “Americans for Responsible Solutions,” founded by Gabby Giffords, former Congresswoman, fellow Arizonian, and gun violence victim. Her and her husband, astronaut Mark Kelly, are working hard to bring about responsible gun control. As well, I have written countless letters to our legislators and to three Presidents.

Many of us are grieving. And many of us may be growing weary. But now is not the time to give up—because God is Love in the margins and that’s where we should spend our time, talent, and resources.

You can find more information about the theology behind my remarks in Nancy Eisland’s, The Disabled God and Miguel De La Torre’s, Reading the Bible from the Margins.

You can get more information about Gabby Giffords and Mark Kelly’s foundation at their website

And for resources about writing letters and taking peaceful actions, you can find some excellent resources at the Episcopal Peace Foundation’s website

Wednesday, August 02, 2017

Heaven on Earth in the Strangest Places

One rainy Sunday morning in Ireland, I was enjoying a cup of coffee and reading the newspaper. Something I don’t get a chance to do when I’m at home. There was one article that especially caught my attention: “Ireland, A Great Little Country.” The article was a kickoff to a contest asking locals to write about those little tucked away gems of Ireland that few people may know about. The author wrote that sometimes you need to be an outsider to really see the texture of a place. I had just finished walking the hundred miles of the Wicklow Way between Dublin and Clonegal and I knew the exact rare gem to share with others.

Just fifteen miles south of Ireland in the Glencree Valley is an ash tree that sits along the Glencree River. The tree must be two-centuries old. The base diameter is about ten feet, stretching thirty plus feet high into the sky. Over the course of the life of the tree, the base grew around a rectangular stone that is four feet long and two feet high. The tree growing around the stone has created an opening large enough to allow someone to stand on the stone and disappear inside the tree. I’ve stopped at this tree on several occasions. I love spending time sitting on the stone, listening to wind blow through the leaves, and feeling the cool damp safety of being inside the womb of this majestic and magical tree. My experience is that I feel that I have become one with this tree and therefore, one with God. Sitting inside the tree is heaven on earth for me.

In Matthew 13:31-52 Jesus is trying to give us his description of heaven on earth. Jesus tells his followers several parables about the kingdom of God of earth. His stories are subversive and require thinking outside the box. He uses the imagery of a mustard seed being planted in a garden, and the tiny seed becomes a tree that attracts all kinds of birds into the garden. On the surface that story doesn’t make much sense, but it gives us a picture of Jesus’ strange image of the kingdom of heaven on earth. All of his examples of the kingdom of heaven, are things on earth, things we can relate to; like the tree in Ireland. The kingdom of God is not something to be experienced in the afterlife—the kingdom of heaven is now, on earth. And sometimes those experiences are hidden and subtle and we have to keep our eyes open to see them.

Jesus quoted the psalmist who says, “I will open my mouth in a parable; I will utter dark saying from of old, things that we have heard and known, that our ancestors have told us.” (Psalm 722-3) It’s pretty clear that Jesus is speaking about himself. And then he goes to say “Therefore every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old.”

Jesus is taking the words of the ancients and shining a new light of understanding on our relationship with the divine and where we will find the kingdom of heaven. According to Jesus—the kingdom of heaven is being at one with God. To be one with God changes us, changes our interior world; changes our exterior world. To be at one with God in this heavenly kingdom on earth will change our relationship with God, with our family, with our friends, and with our enemies. Jesus tells us that to be one with God will change how we treat the poor. Jesus tells us that to be at one with God will change how we treat immigrants. Jesus tells us that to be one with God will change how we treat people who are different than we are. To be at one with God will change us at the very core of our being.

And how do we become one with God? How do we have this intimate, daily, personal relationship with the divine?

The simple answer is: become like the master, become like Jesus.

He studied the teachings of the ancients, in other words, he knew and understood the scripture.
He spent time alone in prayer, in conversation with God.
He fed the hungry and ministered to the sick.
He spoke truth to power.
He took risks.
And he paid attention to the things around him, those things where he experienced the kingdom of heaven on earth.

If we’re going to experience the kingdom of heaven on earth; if we dare have the courage to pray, “Thy kingdom come, thy will be done, on earth as it is in heaven,” then we will dare to be like Jesus. And in doing so, like Jesus, we will become one with the Living Spirit of God.

We got home on Sunday night. Tuesday morning I was up before the sunrise, ready to head out on my morning walk. Just outside the front of our house is a straggly old cactus that I had thought about taking down several times. But on Tuesday morning, perched on top of those prickly arms was the most beautiful white flower. I took a few pictures while admiring the paradox of this magnificent flower set against an unattractive cactus. By the time I came back from my walk, the flower had closed. And by the next morning, the flower dropped off the cactus. The kingdom of heaven is like a stunningly beautiful flower that blooms in the most unexpected place and lasts only for a few hours. Amen.

Friday, July 21, 2017

Sacred Cauldron: A Spiritual Retreat in Ireland

My wife and I have been in Glendalough, Ireland leading a retreat for five days, which we call Sacred Cauldron. Our group has been exploring the rich spiritual landscape of Saint Kevin's ancient monastic community. We have wandered and wondered through the rich contours of Celtic Spirituality, both its pre-Christian roots and its current expression that can help us imagine ideas and practices beyond Christianity. Together, we have walked the sacred grounds, prayed ancient prayers and new ones as well, we have placed our hands in holy wells, and shared newly created rituals with one another. Ireland has been the container for our soul's journey. Of course, this island is not the only place we can imagine new possibility for practices and rituals, but it is lovely place to journey that has been home to spiritual pilgrims for Aeons.

The focus of the Sacred Cauldron retreat is to learn how to build personal ritual for our daily spiritual practice and for those momentous events in our lives. Each of our religious traditions offer us tools to use in our daily lives, though sometimes these traditions are the gate keepers of certain rituals like weddings, funerals, and corporate worship. The Sacred Cauldron retreat is a safe space for people to experiment with practice and rituals that might be outside their religious tradition. It is also, and more importantly, a safe circle where we can have open and honest conversations about our lives.

Sacred Cauldron has been the container for creating, developing, and expanding personal spiritual practices like prayer, writing, exploring archetypes through tarot, and the mandala. And it has nurtured rituals for loss, disappointment, love, renewal, covenant, corporate worship, and imagining the future.

Most importantly we have practiced the delicate art of community building by living together at the Tearmann Spirituality Center and sharing the duties of daily life like preparing meals and cleaning the house. We have eaten together, prayed together, laughed together, danced together, and wept together. And in five days we have opened ourselves to the reality of being a spiritual community of love and care for the souls of others.

The Sacred Cauldron Retreat is an extension of the Wisdom School that Cathy and I have founded in Phoenix, Arizona. The Wisdom School is a two year program created to foster an Interfaith Spirituality within a small community. If you are interested in exploring these kinds of experience please check out our website at

Monday, July 17, 2017

Sacred Cauldron: Day Three of the Wicklow Way

Pilgrims carry a heavy paradox in their packs on the final day of any walking pilgrimage; the celebration of having completed a planned journey mired with the grief that the community has come to an end. Bonds form quickly among those who spend hours together walking the mountains and rugged terrain. Being openly vulnerable about one's aches and pains, sharing the stories of a blistered soul, and acknowledging living with the reality that the only privy is behind the next tree, builds community that comes with the cauldron's heat of walking. Pilgrimage creates fire that transmutes.

We were given a special blessing this particular day—an Irishman walked with us. He was an acquaintance of one of our group and wanted to join us for the ten miles from Roundwood to Glendalough. It would be half of his day because he would travel on to Glenmalure, another ten miles. His gentle brogue, Irish whit, and lovely stories made the miles pass too quickly

It was a perfect day to walk through the Wicklows. There was a high soft grey cloud cover, a gentle breeze, and even a slight mist at just the needed moment. After a brief climb through the forest, the Way opened onto a sweeping fern covered hill. The soft light green leaves hide the harsh and thorny grose, whose razor stickers leave a burning cut on exposed skin. Hidden away from the path was an odd circle I was familiar with, where the unaware might walk by. But there, among the ferns, was an open space, twenty-five feet in diameter where a stone circle once stood. The four directional stones are still in place, the others have fallen to the side. One of our pilgrims ventured into the vortex of Irish lore and there discovered the thin place. Moving among the stones, the imagination opens and time stands still—everything is "different."

Leaving the top of the Wicklows, we dropped down into the forest again preparing to cross a bridge over the bubbling river fit for a postcard. The pause is necessary because there is one last climb to the eastern ridge of the Glendough Mountain. There we can see down into the picturesque Valley of the Two Lakes, home to St Kevin's Kitchen and 1500 years of ancient ruins and graves. To this day, the dead are still are being buried in this sacred ground.

As we dropped down onto the hill, the ruins disappeared among the thick forest. Dark alley ways, pine covered paths, and stones covered with green moss bring all the senses alive. Here in the world of the Irish mythology the symbolic unconscious speaks to the soul. The pace of the walkers almost comes to a halt, as if by leaving the forest, life would end. Without care, tears are wiped away from quivering lips. Souls has been altered but only silence can announce the tune of the next unknown hymn. To leave the forest is to begin living into a new normal; one the world and our families may not understand. The tune might sound familiar but the words have all changed.