Quaker Pagan Reflections

I awoke very early this morning, from a combination of aches, pains, and troubled dreams.  Wandering through my house, I could hear very faintly the call of an owl , and despite the cold and the fact that I was wearing only pajamas,  I wandered out onto the back stoop to listen for them. It was 4:30 A.M. The stars were bright overhead, wearing their winter constellations, with Orion high to the south.  A quarter moon burned to the east, like fire and ice all at once.  My feet were wet with dew, and the hard, roughcast concrete chilled me where I sat, gazing up at the sky.  For a few minutes, the last of the autumn crickets were all I could hear: no cars, no wind, no human noises at all. Then, off in the blackened woods to my north and east came the territorial call of a Barred Owl, far clearer and louder than it had been indoors. Silence.  More silence, and then the call again. Barred Owl, Wing-Chi Poon And after another few moments, the call ca...

So I get to thinking, "I should go to a nice retreat at Woolman Hill," and I notice one coming up on deepening worship. "Great!" I think to myself.  "I should try that!" And so I read the brochure.  And it reads in part, "What do you do to nurture your spirit? How regular are you in this practice?  If you are attending the retreat, please practice a spiritually nurturing activity for 20 minutes or more each day. If you do not find the time to do so, without judging yourself, notice what was a greater priority." And so now I'm grumpy.  Because that so-reasonable sounding commitment, of building in a 20 minute daily spiritual practice, is just laughably out of reach for me at the moment.  I would LOVE to have a whole uninterrrupted 20 minutes a day for spiritual practice. But I am coming to understand that there are times I am not going to get it. There are two kinds of professions in the world, as far as I can make o...

Well, so, as I said in my previous post , what I would ask of Quaker Christians is to stay low to the Truth, not to hide it or apologize for it.  ...Do not share one syllable more of your Scriptures than the "Spirit that gave them forth" is speaking in you--but equally, do not share one syllable less. And for all Quakers, Christian or non-Christian, I'm suggesting that When speaking from Spirit,  we use whatever language That Spirit lends us--and that we remember that the standard is not to be "nice" to anyone: be bold!  But do not speak beyond what is given you to say: be low.  It's not enough to speak your truth, as you experienced it once, years ago.  You must speak from love, in the present moment, and from Spirit, also in the present moment. Is there more? What else do I need from Christian Quakers, specifically? I want you to understand that, as a Christian, even as a Quaker Christian, you possess a significant amount of...

First, I want to say thank you for making me welcome among you.  You might not have, so I'm grateful--because I need to be here.  I didn't become a Quaker to prove a point, and I didn't become a Pagan because I love controversy.  Our shared culture often treats anyone who is not a Christian as a threat or a flake, and it has been a joy and a delight to be heard first, judged second (or even not at all). The back story, for those of you who don't already know it: I became a Quaker, not because my clever monkey brain thought it was a fun idea, but because the Peace Testimony reached out one day and grabbed me by the scruff of the neck, and tossed me into Quaker meeting.  Once there, I discovered that Quaker process, and, most of all That Spirit That Gathers Us had become central to my life.  I fell in love with That Spirit. La Conversion de Saint Paul (Odescalchi) I became a member of the Religious Society of Friends the way an alcoholic becomes a member...

I'm not sure if The Princess Bride was one of my daughter's favorite movies when she was growing up or not, but I know that it has always been one of mine.  And today, in meeting for worship, a scene from The Princess Bride rose up in me as an answer to a spiritual question. All spiritual communities have their struggles.  Sometimes they are rooted in personal conflicts that divide a group; sometimes in the differing needs of a group's members.  For example, it can be frustrating to a newcomer to discover that a group is so well-adapted to meeting the needs of longtime members that their needs seem to be invisible, and it can be equally frustrating to longtime members to see a group seemingly caught forever in an introduction to work they are ready to take much farther and deeper than a newcomer can.  No matter how many beginners you welcome and show the ropes, there will always be another one right behind them... unless there isn't, at which point you discover a...

As a Quaker Pagan, I'm often accused (and, yes, that really is the word for it) by other Pagans of being a closet Christian.  Nope.  I am not now, nor have I ever been, a member of the Jesus Club.  Though hanging out with Quakers has given me a deepened awareness of how much there can be of value in Christianity, and being Quaker myself has taught me how to approach Christian messages by " listening in tongues ," I have yet to feel a call to Jesus.  Given how hard it is for other Pagans to hear anything that is said after the word "Jesus," I'm grateful for that.  That bare word tends to drown out anything else that the person who speaks it might have to say, at least for some listeners. Meanwhile, over at Bishop in the Grove , one of my all-time-favorite Pagan bloggers Teo Bishop has posted a deliberately provocative essay,  " Who's Going to Be My Pagan Jesus? "  He's pretty clearly not asking the question that many of his readers...

(3rd of 3 Ruminations on Class Issues) The Spiritual Journey so far: Prologue I: Peter In Kenya Prologue II: A Liberal Christian With Balls Part I: A Refugee Looks Back Part II: Leaving Home Part III: Who Am I? Part IV: Learning About Race and Gender Part V: Watching My Students Drown Part VI: Animal Bones Where I first consciously bumped up against class issues was in one of my first teaching jobs, when I was in special education.  One class I taught was 20th Century History, to a group of five high school students with issues ranging from severe dyslexia to mild or moderate retardation.  Three of them were overtly racist, and it was clear from day one that a lot of high-falutin’ liberal political theory was not going to talk them out of that.  Like any good public school teacher, I challenged racist language whenever they used it.  But how much actually got through?  I remember trying to explain to a kid that being proud of his Italian-America...