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That Great Oxymoron: “Weakness is Strength”

July 27, 2009 By: alawse Category: Andrea's Posts Comments Off




Secret Beach

Originally uploaded by Undine74

If there has been any consistent theme in my life the past several months, it has been of “vulnerability.” Who hasn’t heard ad nauseam that wise adage that there is “strength in being weak”? Yes, yes, we all know this, don’t we? We hear the great wisdom of it recycled endlessly in the New Testament; in fact, it’s one of the primary messages of the gospels. Lambs are weak; Christians are sufferers; rich people must become poor; adults are to be like children; God is strong and we are helpless without Him. I think that maybe I have heard and read about this relationship between strength and weakness so unrelentingly throughout my life that I have utterly forgotten the latent power and significance of its truth. I have often dismissed it rather than engage it as an intelligent way of being in the world, but perhaps that is because I’ve been in need of a re-definition of weakness as an important kind of vulnerability—because being vulnerable, I have found, is not to be weak, but rather, to be open and trusting. Maybe the adage should more commonly be expressed as: “There is strength in vulnerability,” instead, since the word “weak” has such an unappealing ring to it, culturally speaking…

I was drawn into meditations upon this topic while on a plane several weeks ago. I was in the air, flying over the Pacific, thinking, “God, this is tremendous! I have the ability to fly over an ocean, to pick up and travel, to go explore, to be free! What blessing! What power! What exhilaration!” I was sitting there, staring out the window and imagining myself a seabird, gliding over the water to a remote island where I would have time to rest and rejuvenate and begin the process of deep awakening of something I knew had been asleep inside of me. I think I closed my eyes for a time to indulge in the feeling of liberation, but this reverie was quickly broken by an attack of anxiety: I was hundreds of miles above the ocean in a plane with a limited amount of fuel and there was no land in sight in any direction. There was limited food available, limited drink, limited everything. Quickly, my initial feelings of liberation and freedom turned to musings about the gross fragility of my existence, of my utter powerlessness as I was propelled through thin air, above enormous banks of clouds, miles above what surely seemed an endless stretch of depthless water…

I looked around and saw that everything for me relied upon these people I had agreed to entrust myself with—I had asked them to take care of me, to take me to the place I wanted to get to, and I assumed that they would treat me with the level of respect and dignity I felt I deserved.

* * *

All of these fears spurred me to return to my reflections on freedom, and I began to add into my initial equation the unavoidable dependence of my “liberation” upon other people, other factors. In order to reach that island I was after—that place where I felt I would be able to begin some serious work of healing and growth—rejuvenation and renewal—I would first have to place myself utterly in the hands of the universe—the environment, governments, laws, the goodwill and help of other people, God—and hope that they could make good on their delivery of me to my destination. But then I realized, of course, that there is never a single moment I am in actual control of anything, no matter how hard I belabor my illusion of it.

As if by synchronicity, for the duration of that entire trip, I was shown repeatedly how much it was, really, that I’m always floating in deep water that might, at any unexpected moment, sweep me out to sea. But every time I placed myself in the middle of uncertainty and possibility, unbelievable things happened to me; and places that had been locked up inside me began to finally open.

* * *

Perhaps my most valued moment—my most treasured experience that trip that taught me something more about vulnerability was the morning I found myself far out in deeper water than I had ever swam in before, equipped with a mere snorkeling mask, and turning circle after circle, looking down and out and up—to make sure there were no sharks approaching… I was waiting for the dolphins that were still another several hundred feet out to come back in… they were playful and had been swimming near the shore and back out for hours. I knew that if I didn’t wait for them out there, though, I might never get another chance to swim with them. I knew I couldn’t make them come to me, though I did try to call to them. I watched and waded, and kept putting my head under to survey the deep waters I was plumb in the middle of without protection. I started to feel so tiny—like a microscopic fish just sitting there, waiting to get eaten. The dolphins were still out too far for me to safely swim, and I was growing disconcerted. Just as I was about to turn around and swim back to shore, too afraid of being prey to whatever might choose to prey upon me, I remembered that dolphins look out for other creatures around them. In fact, they are known for encircling humans who are being closed in upon by sharks…and they fight off these deadly predators. I thought again about my vulnerability, and I looked again at those gorgeous, happy dolphins shooting themselves like slippery silver twirling torpedoes from out of the waves—out there, beyond me yet…

and I stayed.

My choice, in that moment, opened something up utterly inside me—I sensed a freedom, an exhilaration, a sense of fullness of being unlike anything I could remember having experienced, at least not in a long time… The choice to stay and trust, knowing the likelihood of my becoming mere meat weren’t enormous, filled me with a strength I desperately needed. This time, rather than putting my trust in people, I entrusted my potential safety and vulnerability to another species. For me, it was a powerful revelation.

A Fierce Kind of Perfection

March 30, 2009 By: alawse Category: Andrea's Posts Comments Off




Fire in the Sky

Originally uploaded by pinkcigarette

Yesterday the sun was out and wind was up, whistling and jostling its way through the morning and early afternoon—the air slightly chilled and invigorating. I stuck my head outside for a moment and felt at once the cumulative prick of thousands of moisture particles, a soft spritz that woke up my skin—made it lively, alert. A dark aroma of warming earth was everywhere circulating: and I thought how perfect it was, this roaring spring day, in sight, by feel, in sound. The squirrels were occupied in a game of chase, and the birds were chirpy and sportive. It was a benign and delightful environment, and I was reminded of William Wordsworth’s “Lines Written in Early Spring”:

The birds around me hopped and played,
Their thoughts I cannot measure:–
But the least motion which they made
It seemed a thrill of pleasure.

The budding twigs spread out their fan,
To catch the breezy air;
And I must think, do all I can,
That there was pleasure there.

Though the day had a touch of restless anxiety about it, and by late afternoon, the foreboding clouds of spring began to accumulate in the south, and I couldn’t decide whether to deem them as unfortunate blotches upon perfection, or the logical conclusion of it, or, rather, simply as perfection’s origin…

After about thirty minutes of rapid cloud piling, the tornado sirens began an earnest blare. The sky was big-bellied and ominous, with hues of charcoal, yellow, and green. The first big storm of the season moaned around our windows and whistled sharply at the corners of our house, barreling quickly through the city. I spent a good hour in the basement, trying to calm down my three and a half year-old, assuring her that she would not be blown away, that lightning would not strike her, that a tornado would not shred our house to bits…And of course, all the while I was speaking sage words of reason and wisdom to her, my heart did trill a bit harder than usual, alarmed and on edge (though I worked to keep this deception from her).

While I adore a good, meaty storm, tornados terrify me—they’re chaos unbound, fury and irrationality incarnate—or Mother Nature in the throws of birth pangs, perhaps. When she’s a virago, there’s nothing to be done but yield to her. So I waited, and listened, quietly watching. I bid her peace, I bid her well (hoping she’d notice). And I fell prey, on and off, as I tend to do while I observe her darker moods, to moments of despair as my mind irresistibly flashed with images of the house splintering; or filled with the imagined, rushing sound of an oncoming train; or caved, for a just mere second, to the imagination of utter terror at having a child get sucked from my arms… (over-active imagination? yes, unfortunately. Probably worse than a three-year-old’s). And so the question of why always lingers…why has the world been made this way? One moment so mild and full of a kind of benign poetry seemingly meant to please and delight me—the next, turned radically volatile, unpredictable, and ambivalent as to whether I, or anyone, lived or died. Perhaps it’s the oldest of questions, or the most problematic for those who have come to believe in a loving and benign God. William Blake famously delineated the paradox in “The Tiger” in his Songs of Innocence and Experience

Tiger, tiger, burning bright
In the forests of the night,
What immortal hand or eye
Could frame thy fearful symmetry?

…When the stars threw down their spears,
And water`d heaven with their tears,
Did He smile His work to see?
Did He who made the lamb make thee?

In time, the sky quieted. My daughter removed her hands from over her ears. I said, “I told you so.” We ate the pizza we’d been cooking (before the electricity went out (presumably), though it never did). Life resumed its usual course. I checked my email (truth be told, I checked my facebook page). While I was typing, though, I noticed that one of my hands was lit up beautifully with the brightest of sunbeams—and then another beam bounced its way across one eye. My other hand remained in shade, indeed one side of my body did—the windows to my right and left revealed two very different skies: one dark with the menacing leavings of unstable cumulonimbus clouds, the other radiant with a benign light coursing out from a vast rent between them. This was a rarer kind of intensity, indeed, and it filled me with wonder. I closed my laptop and stood at the window for some time, thinking about the strangeness of it, and about how fragile this line is between calmness and aggression; between nurture and destruction; between despair and exultation. In fact, there barely seemed a line at all. Perhaps there wasn’t or isn’t and never can be. And I didn’t want one. I couldn’t think Nature’s aggression was any kind of sin. Neither her unpredicatibilty nor her volatility were mars upon her perfection, at least not to me; rather, they were, strangely, enhancements. Though I fear them, yes. I respect and marvel at them.

Though, perhaps Emily Dickenson was right, too, in pointing out the madness of trying to make sense of it—this chaos that accompanies the transitions of seasons, or the pain that accompanies birth, or the dangerous instability and threat that lies at the heart of perfection, and that indeed increases perfection:

A little madness in the Spring
Is wholesome even for the King,
But God be with the Clown —
Who ponders this tremendous scene —
This whole Experiment of Green —
As if it were his own!

Because somehow, it works. Somehow God is present in it all. Creation manages to be loving yet unrelenting; joyful yet desolate. Somehow, it feels right—we recognize it as wholeness. And we deem it the pinnacle of beauty.

Fire in the Sky

Hunger: A Lenten Meditation

February 27, 2009 By: alawse Category: Andrea's Posts Comments Off


I’ve long regarded myself as an intensely hungry person, though not in the physical sense. I don’t care inordinately about my dinner, save that it is healthy; yet, I’ve always experienced the world itself—the concept of it, the vast beauty and mystery of it, as something I desperately long to bring nearer in order to incorporate it into my(S)elf. I experience this longing as hunger to be spiritually and emotionally intimate with the world by “consuming” it—by “feeding upon infinity,” as William Wordsworth might say, as if my mind and heart were a great, hungry belly ready to fill itself with the cosmos.

Because of these intense experiences of emotional and spiritual craving, I have come to understand God as that something I’m always trying to ‘eat,’ really, in the hope that in doing so, my hunger will be satiated. And the way to consume God is by consuming, on a variety of levels, God’s Creation, because as I understand it, Creation is meant to draw us into deeper and deeper intimacy with the Creator. I say “consume” because this is precisely what the body, mind, and spirit do: the eyes draw the world in—absorbing light (and matter is, after all, various forms of light); the pores absorb the atmosphere and environment; the mind is saturated by experience of the world, and human identity is shaped by our reflections upon and interactions with the world and its creatures. Finally, we put Creation into our mouths each day and eat it in order to live. The mind and spirit digest all of this “input”, or sensorial experience, and grow and learn from it–existing because of it.

In essence, I regard hunger as the root of my being and humanity, as well as my need for God and completion. But, how I go about satisfying my hunger is crucial; uncontrolled appetite can be utterly devastating. I’m reminded of Dante’s Inferno, which depicts cannibalism (which is hunger at its most uncontrolled) as the deadliest of all sins; and in fact, all sinfulness in the poem is represented as self-consuming—because sin eats away at one’s own heart and spirit, or selfishly consumes the lives of others. It is the inordinate hunger for power, wealth, and resources, for example, that produces war, genocide, and ecological devastation: in these cases, “eating” or predation, is meant for domination—one group of people consumes the resources and lives of other people and creatures, but not for the purpose of relating with them, and certainly not for intimate connection. So, in a very important sense, I understand religion as that which teaches us how to understand hunger, as well as how to control and satisfy our appetites on all levels of being.

These are some of the reflections I want to pray with this Lenten season, during this forty-day fast in preparation for Jesus’ rising from the grave. For the next month, Catholics are asked to cull their appetites, pare them down, and abstain from animal flesh. We are literally called to think about food and our relationship to it, for fasting is meant to make us more conscious of how and why we eat, and what we hunger for. During Lent, we are to mindfully consider how our acts of consumption bring us either nearer to or farther from Christ.

Thus, I understand this season as an opportunity to bring into order my disorderly appetites, emotionally, spiritually, and physically, by adhering to a more conscientious diet. I am asked to confront my hunger, and consider the origins of my cravings. I am called to discern the difference between holy and unholy hunger, because disorderly hunger complicates and obstructs my relationship with God. (So much depends upon how and what we eat!). Which raises, too, of course, the way I consume all objects and to what purpose. Living in a “consumer society,” it is crucial to have periods of fasting—of stepping back and away from this kind of relationship with my world and the people who inhabit it. It is crucial to get at the root of why I consume—mindlessly eating–physically, mentally, and spiritually… Lent is meant to give us all a time of pause to question the cause of our hunger, and to consider its insatiability. Not only is Lent meant to remind us, ultimately, that God alone can fill our need, it is also an opportunity to remember how to eat or consume consciously.

Because to live is to eat—the act of ingestion and even the process of “digestion” (literally and metaphorically) can bring us into deep intimacy with both the Creator, and with our Selves. When we ingest food, we turn Creation into our flesh. There is no greater intimacy possible than this, is there? Isn’t this why Christ has asked us to “eat” Him? Christ has called us to mindfully ingest the bread that has been transubstantiated into his own flesh, and in turn, we incorporate him—literally turning him into our own
corpus, or body. I cannot believe that the spiritual lesson is meant to stop here. What I take away from the experience of Christ in the Eucharist is also the lesson of how to eat period. To me, the Eucharist is a constant reminder of my relationship with what I eat, and the spiritual and physical possibilities available when I eat well, or with awareness and intention. The Eucharist invites me to consider the way I consume. It is a weekly reminder that only one way of consumption is meant to be truly satisfying…the mindful ingestion of God as my daily bread, and, that my daily bread is also full of God. I try never to forget that it is prayer and intention that transubstantiates food into Christ’s body… Prayer is both the awareness of God in creation, as well as the supplication for God’s presence to be increased; or, maybe prayer is really how we strive to perceive more fully God’s constant and complete presence in creation. Either way, if we were to bring a similar level of mindfulness to all our acts of consumption, wouldn’t we consume in a radically different way? Wouldn’t the earth be a vastly different place—if we mindfully acknowledged and prayed for the increased presence of God in what we consumed?

This will be the first year I take such questions and reflections with me through the Lenten season; normally, I get caught up and bogged down by the struggle of “giving up”—thinking that by giving up the addicting food or substance or object for forty days will cleanse me, and ready my heart and spirit for the Easter celebration. However, I’ve never really considered how fasting may be the best tool for teaching me how to know God through consumption, too. In learning how to fast, I also begin to understand how to better eat. I become increasingly aware of the nature of my relationship with those things that I regularly consume—and the possibilities that mindful ingestion brings to me spiritually, emotionally, and physically. So ultimately, I’m finding that Lent isn’t about merely “giving up,” but rather, about learning how better to relate with and grow in intimacy with my food, with the world, with other people…and thus, with God. I simply hope and pray for the strength to bring this mindfulness I experience during the Lenten season with me into Easter, and then into Ordinary time…


Photo: “Mmm.” by Shereen M from Flickr (Used under Creative Commons license)

Eating the Apple that Made a Wilderness

November 25, 2008 By: alawse Category: Andrea's Posts Comments Off


I heard the presiding priest pose an interesting question during his homily in mass this past Sunday: he asked us what kind of diet Jesus might have expected a Christian to adhere to…? I assume that his decision to use the word “diet” was mainly metaphorical, meant to draw out a reflection upon “the appetites” in general, and to emphasize the need for restraint among Christians regarding their indulgence in various kinds of consumption. The sad truth is, however, that I missed a few of what I imagine were his most salient points about this subject—my insistent three-year-old daughter kept trying to whisper in my ear; she wanted to tell me how much she liked the apples she was eating (we were at a very early mass and she hadn’t had breakfast yet—and, we didn’t think God would mind…).

As I strained to pick up the rest of the homily, I couldn’t help but smile over the ironic conflation of symbols and words that began to take conceptual shape in my mind: “diet”; “Christian”; “apple” and “fruit”; “ingestion”; “consumerism”…and then, “ousted” and “garden”… Was there any unifying thread I could follow through the middle of each of these? Because I’m me, I decided to give in to the impulse to reflect on it for a while; what I came up with was a work-in-progress synthesis of our cultural food traditions, what it means to consume in the West, and American ideologies of and paranoia about ingestion—each of which, I argue, formulate the basis of our relationship with the natural world.

The apples triggered my train of thought. I couldn’t help but return to the story of Adam and Eve eating the forbidden fruit of Eden: this is perhaps one of the most pervasive narratives in Western culture—though rarely do we think of this story as commentary about a few of our most basic and consuming anxieties as human beings: what is and is not physically, morally and ethically permissible to eat; a grappling with the proper limits of appetite—the human need to distinguish and abide the boundaries of what can and cannot be consumed of Nature; and, how our cultural and personal eating choices define our relationship with God, Nature, and the nonhuman world.

(“Eating Out”: or Scavenging Beyond the Garden…)

Adam and Eve were warned by God not to eat of the fruit of the tree of knowledge, for if they did, they would suddenly become aware of “good and evil”—an epiphany that would cost them the ease and comfort of the happy Garden. The consequences they endured once they had eaten of the forbidden food were manifold: first, they would henceforth know hunger and pain; they would suffer death, and their bodies would be swallowed once again by the earth from which they were formed; they would be ousted from the garden, forced into what the Christian Bible termed a “wilderness”—and in that wilderness they would forage, hunt, till and plant—sweat, labor, and work the earth for food in order to survive; they would become an invasive species in the wilderness (the world outside the Garden)—scavengers, omnivores, eating whatever and whenever they could; the ground itself became cursed—God told them: “in sorrow thou shalt eat of it [the earth] all the days of thy life”; humans would know enmity and competition among themselves, and with other creatures as they competed for space and food; they would suffer greed and restlessness in trying to procure a safe place to live and enough resources to survive; and, they would suffer becoming the prey of other creatures. In the wilderness, eating became enormously complicated—because their sin had ultimately caused disharmony between human beings and the created world. Because of their sin of eating disobediently, of consuming a part of nature they were warned not to ingest, the human race was subsequently cursed with the pains and anxieties of food production and the new moral and ethical complexity of deciding how and what to eat. Or so the mythical story can be interpreted…

One might even go so far as to suggest that this myth encapsulates and deals with, in a way, a deeply rooted human anxiety about omnivorism, particularly, carnivorism. Consider: after being tossed from the garden, we understand that for Adam and Eve, food was no longer readily or easily accessible—no longer was there an abundance of food bearing bushes and trees from which they could languidly pluck their dinner; once outside the garden, the couple was forced to eat whatever they could find, which included, of necessity, other creatures. (I have not come across any translations of Genesis that suggest that Adam and Eve ate the animals in the garden…).

Metaphorically and practically speaking, it does seem that humans have always been looking for utopias where food is abundant, free, easily accessed with minimal effort, and morally and ethically uncomplicated. In one sense, we can look upon human history as a long story about the relationship between human beings and their food sources—a history of the development of easier ways to eat, and the production of greater quantities of edibles and foodstuffs. Food production directly impacts population growth and the development of civilization.

(A Wilderness of Food…)

Biblically speaking, two of the most profound consequences of Adam and Eve’s disordered act of eating that I read into this story are the creation of the “wilderness” and an abiding fracture between humans and the nonhuman world. If read in this way, the story about the Garden and the couple’s excommunication from it tells us the story of how the wilderness was created—a place that was apparently the product of disharmony—a place that, while free, was also threatening because in it, the very act of eating had been perpetually disrupted—the law of the wild was: “eat or be eaten” rather than “eat and eat alike.” These are some of the ways, at least, the Bible encourages us to think about the gravity of our eating practices, and our relationship to Nature; and, these concepts have become deeply embedded within the Western European consciousness. They continue to inform the way we think about and act towards our food and the Earth today.

In Wilderness and the American Mind, environmental historian Roderick Nash writes that the wilderness was “instinctively understood as something alien” to the first European discoverers and settlers of the New World—an insecure and uncomfortable environment against which civilization had waged an unceasing struggle; …It’s dark, mysterious qualities made it a setting in which the prescientific imagination could place a swarm of demons and spirits”; and, the Christian Bible, so central in Western European culture, was no less emphatic about these potential evils (8). For example, in the Judeo-Christian tradition, the concept of the wilderness was central to the Bible, both descriptively and symbolically, occurring no less than 245 times in the Old Testament alone (13), and it is deeply significant that this faith tradition had “constituted [a] powerful formative influence on the attitude toward wilderness of the Europeans who discovered and colonized the New World” (13). In the Bible, the term “wilderness” is repeatedly associated with terms like “desert” and “waste,” terms for a “wilderness” with which the ancient Hebrews were familiar (13). However, when ancient Hebrews talk about what is antipodal to paradise, they speak of places where no rain falls, and where vegetation cannot grow—in short, places where food is hard to grow, and therefore, where life is difficult. This wasteland was historically translated as “wilderness” in the Bible, and so the word “wilderness” in European languages contains traces of this ancient waste and cursedness—an environment of hell and evil (14-15).

For Europeans familiar with the ancient Hebrew Bible and its story of the Garden of Eden, what was beyond the Garden, that cursed wilderness humans were sent to—became associated with the same desolation, suffering, evil, and fear. When the colonists arrived in the New World, the vast and seemingly impenetrable wilderness that confronted them took on the weight of this long and ancient myth—they saw the New World as a wild place, dangerous, threatening; but, if it could be domesticated, overcome and sanctified through hard labor and cultivation, they believed that perhaps there just might be a real possibility to create a piece of paradise…

The world that Westerners created as a result of their internalization of this key narrative—the myth of the lost Garden—had and continues to have far-reaching consequences which have resulted in our wanton consumption of Nature for the purpose of recreating the ease and abundance of our lost paradise; but, as Chickasaw poet and essayist, Linda Hogan writes, this mission has also resulted in a way of living in the world that continues to break the trust and relationship between humans and nonhumans that began, metaphorically, with humanity’s sense of its Fall from grace and harmony with God and the created world; as such, Hogan reiterates, “we need to rethink not only the stories of [our] culture but where the[se] stories […finally lead us], and to what ends.

To me, it’s important to consider not only the apple as symbolic of the Fall and humanity’s sin, but also, that it was the act of rebelliously ingesting a part of Nature that was forbidden that led to our metaphorical alienation from Nature–it was an act of eating that created a rift between human beings and their world–that caused the world to transform from a peaceful garden into a place of danger, and potential terror. Turning the story in this way invites, for me, new spiritual reflections on my humanity, and perhaps, upon what it means to live sacredly.


Photo: “Apple Wasteland” by DarkCtyle from Flickr (Used under Creative Commons license)