Month: September 2024

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My turn to get it wrong

This is one of the eight salamanders I saw in the forest earlier this week!

My last post was about how traffic exemplifies our interconnectedness as human beings, and encouraged compassion on those parts of the traffic (and ourselves) that cause us difficulties. This afternoon it was my turn to be one of those difficult parts.

I accidentally drove the wrong way down an aisle of a shopping centre car-park and was confronted by the incandescent rage of a motorist coming in the opposite (correct) direction. In my defense, I had someone with reduced mobility in the car with me and was focused on finding a spot near the entrance – so when I spotted one, I turned in, not realising it meant I was breaking the rules. I was shocked by the violence of the other driver’s reaction, firstly because my misdemeanour didn’t impact upon them directly and secondly because their anger was so out of proportion to the gravity of my crime. I didn’t immediately react to the screaming, scowling and fist-shaking, because in the moment I was mostly curious about what this person was really angry about. However, I was shaken up enough to subsequently drive over a bollard when reversing into a less convenient parking spot.

It just goes to show how much damage can result from choosing to believe the worst about another person and acting on it. As for me, I am going to get myself a cup of tea and try to calm down. Let’s hope the insurance company will deal with the rest of the damage.

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Psychotherapy and inconsiderate drivers

I love spiders. This one seemed to be suspended in mid-air. If your eyesight is good, you might be able to see her web.

I’ve just returned from a five-day road trip all the way up through France and into the North of England. Thankfully there wasn’t much traffic, but there were those inevitable stretches of roadworks where everything slows down as three lanes go into two… and those infuriating drivers who, rather than considerately changing lane as soon as reasonably possible, speed along the disappearing lane and force themselves in at the very last opportunity.

As we were driving along the Paris ring road (a half-hour detour, due to over-reliance on Google maps), I pondered the fact that although traffic is comprised of many different vehicles, it behaves like an entire organism. Each individual car is impacted by the rest – someone brakes suddenly in heavy traffic, and the ripple effect causes cars further back to come to a complete standstill.

This made me think of the Internal Family Systems Model approach to psychotherapy. This sees the mind as being comprised of multiple parts, each with a distinct subpersonality. Let me introduce you to some of mine: Judge Judy, Busy Beryl, and Anxious Audrey. Each of these subpersonalities means well, but they aren’t always helpful and can sometimes be downright counterproductive. The aim is to get to a point where, rather than resenting or struggling with parts of yourself, you can see them for what they are and bring the mind back into balance.

Back to the Paris ring road. When a car committed the aforementioned sin of racing ahead and pushing in, for a brief moment I could see it as a broken, wounded part of the whole traffic, with which I also identified, and rather than get angry with it, I felt compassion. Yes, the driver was behaving badly, but there could be all manner of reasons for why they had developed this behaviour as a coping strategy for life.

This sense of being part of a larger whole also made me think of Paul’s writing in 1 Corinthians 12:12-27 about the concept of the body of Christ. Despite the culture we swim in emphasizing our individuality and personal agency, in many ways we are profoundly connected to each other. What a difference it would make to our world if we could all recognise this!

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What mushrooms might reveal about the nature of God

Some chanterelles we hunted down last year

I’ve been reading a fascinating book by Keith Giles called The Quantum Sayings of Jesus. It’s a commentary on the Gospel of Thomas, a collection of sayings attributed to Jesus, about half of which feature in the gospels of Matthew, Mark and Luke. He goes to great lengths to justify their authenticity and then reads them through a lens of our connectedness with the divine, noting that our real problem isn’t our separation from God so much as our failure to realise that we are already one with God and with each other.

Although his interpretations ask a lot of the reader, they fit well with the teachings of Richard Rohr and others on the limitations and dangers of dualistic thinking and our need to wake up to our profound union, in Christ, with everyone and everything else. One of my problems with this kind of thinking is that it is difficult to conceptualise. The image that comes to my mind is that of a mycelial network.

I have always been fascinated by mushrooms, by their strange shapes and smells, by the way they can feed you, heal you, or poison you – and you better be sure you can identify them! Looking for mushrooms feels more like hunting than foraging, you might have an idea of where they are likely to be, but, unlike the bramble you can reliably return to year on year, you cannot count on locating them. There are so many factors at play and a big dose of the mysterious (or since I hunt in the autumn, perhaps it’s a dose of the mist-erious?)

The mushrooms themselves are just a tiny part of the whole organism, they are the fruiting bodies that pop up above the surface at an opportune moment, while underneath the ground there is a huge fungal network connecting plants and trees through their roots, continuously exchanging resources and information.

I like to imagine that God might inhabit his creation rather like a mycelial network, with living beings emerging from God to flourish upon the Earth for a time and then returning into Him, like mushrooms sprouting up from the mycelium for a few days and then decomposing back into the earth. I tried to express something of this connection in my post on 1 Corinthians 2:9-16.

Acts 17:28 In him we live and move and have our being
John 14:20 On that day you will know that I am in my Father, and you in me, and I in you.

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Spiritual accompaniment

Who’s doing the accompanying?

In the past, spiritual accompaniment, or spiritual direction as it is also known, has largely been the preserve of ‘professional’ religious people, but it has been growing in popularity among the rest of us in recent years.

After four years of training and with experience of accompanying people on retreats and over longer periods in daily life, I have come to see spiritual accompaniment as offering hospitality by providing a safe, non-judgemental space where we can listen together to where God is at work in a person’s life.

I think I’m drawn to this work partly thanks to my personality – I have never felt like I had the answers to anyone’s problems or had anything particularly useful to say, which, funnily enough, has made me into a good listener! As far back as university, I remember asking my friends how they were ‘within themselves’ and even now, it seems like the most helpful thing I can do is ask a few questions and then see what surfaces.

To find out more, click here.

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Slugs, scissors and the denial of death

This lucky one escaped the slugs.

I shocked and horrified a colleague the other day by explaining that my approach to dealing with the overwhelming slug population in my garden was to snip them in half with scissors. Apparently, she will never look at me in the same way again. I admit that it does sound pretty horrible, perhaps she imagined me hounding the poor defenceless creatures and bloodthirstily relishing the moment of their demise? Let me assure you that nothing could be further from the truth.

As I tried to explain to my colleague, by then in a state of shock and not very receptive to reason, it’s surely more humane to kill them quickly than to drag out their demise using salt, poison or beer? What’s more, I leave their uncontaminated remains to be consumed by other members of the ecosystem (which are probably other slugs, given the fact that the remaining individuals are getting progressively bigger). And I do feel bad about it, it gets harder the bigger the slugs get, and it’s especially difficult when they raise up the front part of their body in an attempt to ‘look human’ and shame me into sparing them. At least I do generally apologise to them first (unless I am too angry about the damage they’ve just done), but when push comes to shove, it’s between them and my vegetables (and they’ve already had more than their fair share).

My daughter, a slug-sympathiser who NEVER lies to me, wound me up terribly the other day by pointing out that slugs had an emotional capacity similar to that of dolphins. After a few seconds of stunned silence, I came to my senses, and continued snipping.

I know there are other methods, I tried out elaborate plastic cones this year that claimed to prevent the entry of molluscs, but my slugs clearly hadn’t read the instructions. Other people collect their slugs and snails and deposit them miles away, to prevent them from returning – but is that kind? Deporting them to unknown territory where they will probably get picked off anyway? Plus, I’m not willing to spend my limited energy on that kind of shenanigans. You might ask where the hedgehogs are in all of this? Well, I saw a couple of them under the hedge earlier in the year, but now they’re nowhere to be seen, and I can’t exactly import new ones.

Why is slicing slugs so problematic? I think it comes down to a denial of death. Killing slugs in this very direct way makes me face the unpleasant fact that I am taking their life away, but it’s their life or the life of my vegetables, and by extension my life. Beyond my hobby gardening, many other organisms have to die for me to live –even if these are usually ‘only’ plants. You can argue that not all forms of life are equal, but the taking of one life to sustain another is just a fact of existence. Or maybe we can look at it the other way around, that life is given, relished and then offered up to another form of life. When my time comes, I look forward to feeding the mushrooms.

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Sister Water

This is a reflection written for the start of Creationtide with the theme of water, based on the following passages: Job 37:1-13, Revelation 22:1-7 and John 19:31-37.

I love the book of Job, or at least parts of it. Interspersed between long speeches about Job’s suffering, and the possible reasons for it, are radiantly beautiful passages about the glory of God as revealed in the natural world. The passage I chose for our reading today is a beautiful reminder of the majesty of God’s gift of water in the form of snow, rain, ice, and moisture.

It was in the water that God ignited the first spark of life at least 3.5 billion years ago, bringing single-celled microbes into being near hydrothermal vents. By about 1.2 billion years later, a bacterium had emerged that could convert sunlight into chemical energy, releasing oxygen into the atmosphere as a by-product, and preparing the way for complex life to thrive in the millennia to come.

We humans, along with fish, amphibians, reptiles, birds and other mammals, have retained something of that primordial ocean within bodies, in the form of the fluid that surrounds our cells. Nearly two-thirds of our bodies are composed of water, and we are entirely dependent on it for our survival. Our blood, sweat and salt tears are another reminder of our origins in the primordial seas.

Human life still begins in salt water: the foetus grows and plays in the amniotic fluid of its mother’s womb, and we speak of waters breaking when the time comes to deliver.

Water is a remarkable molecule, quite unlike any other. It is made up of one oxygen and two hydrogen atoms, which gives it a particular shape and electronic configuration that lead to specific properties. It is these properties that make water a blessing that sustains life like no other molecule could.

Its chemistry means that lakes don’t freeze completely solid in winter, nutrients are transported to the top of trees against the force of gravity, sweat cools us down, and the temperature of ponds stays relatively constant from day to night.

Water cycles continuously throughout the planet; liquid water evaporates into water vapor, condenses to form clouds, and precipitates back to earth in the form of rain and snow. This dynamic flow is essential for the wellbeing of every living thing on the planet.

But our relationship with water is distorted. We have forgotten our oceanic origins and severed our connection with the water that birthed us. We treat water as a commodity, something to be used and abused to the point that rivers are being polluted by industrial farms and contaminated once again with untreated sewage. What is happening with water on a planetary scale exemplifies our alienation from the rest of the non-human world. The increasingly erratic weather patterns we are experiencing in this ecological crisis often feature water: too much when there is flooding and too little in times of drought, and the weakening gulf stream that warms western Europe is carried in the Atlantic ocean.

The consequences of our alienation from the rest of creation are increasingly dire for people in particularly climate-sensitive countries. Malawi, Zimbabwe and Zambia, for example, have been badly affected by drought this year, with 68 million people needing urgent food aid.

For the sake of our brothers and sisters in these countries, and for many other good reasons, we urgently need to establish a healthy relationship with the non-human world, including the holy gift of Sister water, recognising, as St Francis did, our deep connection with her. In his Canticle to the Sun, he wrote “Praised be You, my Lord, through Sister Water, which is very useful and humble and precious and chaste.”

The imagery of water flows through the Bible, sometimes as a symbol of judgement, as in the story of the flood or of the drought announced by Elijah, and sometimes as a symbol of grace, like the dew on Gideon’s fleece or when Jesus offered the water of life to the woman at the well.

We meet it again in our second reading from the book of Revelation. This apocalyptic text is full of strange images, and we aren’t meant to take them literally, but they are useful because pictures and images help us to make sense of our world.

This reading comes just after a description of the New Jerusalem, the perfect city in which God makes his home with mortals, where there will be no more death, mourning, crying or pain. It is a vision of future wholeness where the union between humans and God is so complete that there will be no need for the light of a lamp or of the sun. In this hopeful image of a restored creation, we read of a pristine, unpolluted river flowing straight from the throne of God and of the Lamb. This river bears the water of life, which sustains the tree of life. This tree produces a different fruit each month and its leaves are for the healing of the nations: this living water brings fruitfulness to the earth and peace to humanity.

Here, Sister Water is freed from her bondage to the consequences of our sin, free to fully be the gift from God that she is. In the new Jerusalem we also will be the people that God intended us to be. This is an image of shalom – of wholeness, health, peace, safety, fullness, rest and harmony. This shalom is a restored relationship between us and the rest of creation, and between us and God. The world desperately needs to experience this; our times are marked by people alienated from each other, from God and from the rest of creation, with increasingly catastrophic consequences.

So how do we get from the reality of where we are today, with our polluted rivers, floods, and droughts, to experiencing life in shalom, sustained by the metaphorical river of life that flows from God’s throne?

There is one last water image in our third reading that bridges this gap. In John’s account of the crucifixion, we read that soldiers pierced Jesus’s side to make sure that he was dead. Water then flowed from this wound – it is a rather gory image, but it can be understood as a symbol of Christ releasing his divine life into the world.

Think of it like this: when a seed falls to the ground and is buried, in time it breaks open to release the new life of a seedling. Jesus on the cross is like a seed that is buried, dies and then releases his life into the world through the holy spirit. This divine life heals the ruptures within humanity, between humanity and creation, and between humanity and God.

This healing of ruptures, this all-encompassing shalom, is something we hope for in the fullness of time, but it also something we are called to live out in the present. This includes being at peace with water and with the rest of creation; but we can’t manage this in our own strength, as if the future of the planet rests entirely on our shoulders. Christ is the one who has broken the power of death and decay – he is the source of the water of life – and it is through him that shalom is coming. And yet, at the same time, we are his body now, and in the unfathomable mystery of God’s wisdom, he doesn’t do much, if anything, without our cooperation, and so we need to be radically open to whatever part he is calling us to play.

Returning to where we began, in the water, I encourage us to develop a deeper respect for Sister water, to conserve her rather than waste her. But there is more to this than switching the tap off when we brush our teeth; we need to look a little deeper and to use our imaginations. You’re probably quite familiar with the concept of the carbon footprint, but there is also our water footprint to consider. Everything we buy, use and throw away takes water to process and transport, we can use less water by making thoughtful purchases and reusing and recycling more. The same goes for food and, in this case, we can save water by eating lower on the food chain – so more plants and less meat and dairy products – by eating more whole foods and, very importantly, by not wasting food.

This is a call to live wisely, which brings me back to the image of the tree of life flourishing on the banks of the river in the New Jerusalem. It reminds me of Psalm 1, where we learn that a wise person who seeks God is like a tree planted by a river, whose leaves do not wither when the dry times come. By sinking our roots deep down into God, we can find our way to wisdom. There we can drink from the living water, which will make us fruitful and grow us into peacemakers, shalom-builders, in this world that is crying out for wholeness, peace and restoration.