Absence

I haven’t been around lately. This took me a long time to write.

Recently, I’ve had seizures.When I started having them, I decided: these are not seizures. I do not accept them. Guess what? They didn’t go away. On some level, I still find this baffling (and on another level, I find my bafflement amusing and irritating). As if the force of my will ought to be enough to make reality what I wish it were.

Look, I wanted to be healed, not inconvenienced. Healing is something I can do in the evenings. In my spare time. I will learn lessons, grow as a person, etc. etc., and apply those lessons to the life I have. I will be the same, just better. More. I will know the world, be in it, exert myself upon it. And I will be healed. I will know my worth.

All evidence to the contrary, this is what I believed. This is what I believed before. And I believed: if I believe something hard enough, it simply will be so. I didn’t believe this in any organized or coherent way. I believed it even though I knew it was silly. I marched forward toward my goals, shoving this belief before me like a snowplow. It worked. I was, in most of the way these things are measured, becoming successful.

I believed that my worth could be measured by evidence of my presence in the world. Articles. Grades. Conferences. Projects. My Klout Score. These things told me: I am here. As I’ve withdrawn from the world, as I am disconnected from my own memories, I wonder about my worth. Urban told me that once I said: I don’t feel like a real person.

My seizures are not dramatic. It’s almost like passing out or blanking out. These are called “Absence Seizures.” Seizures are one of the side effects of my Traumatic Brain Injury. Having spent the last 8 months absent from life as I know it, these interludes just take me deeper into absenteeism.

I know it sounds alarming but I am ok and we are dealing with it. I get some symptoms just prior to a seizure (metallic taste in mouth, hands & feet go numb, sounds fade in & out) so I am able to sit down or lay down before it happens. My neurologist thinks they are triggered by lack of sleep and overstimulation, which is not unusual for someone with a Traumatic Brain Injury. We have adjusted my medications so I’m sleeping regularly, and have not had any reoccurrence. If they continue, we will do more tests and consider anti-seizure medication, but we don’t think it will be necessary. I also had an EEG (and after washing my hair three times, I still have the gunk on my scalp to prove it), which showed damage to parts of the left side of my brain. It made me angry to find this out. I feel obscurely betrayed by my own brain.

source: http://iyashisource.com/blog/wp-content/uploads/2013/08/WHEN-THE-BRAIN-STARTS-TO-FALL-APART.jpg

I am being careful of my safety, and only go out to see the horses or take baths and stuff when Urban is around.

Going out to visit the horses was one thing I could do on my own. It is hard to lose this small independence. It is hard to accept this reality.

All this could mean nothing in terms of my long-term recovery. I am improving overall. Most recovery from TBI happens in the first 18 months after the injury. I’m about 8 months in. As inconvenient as it is, I am healing. I’ve had some very difficult times. My life before was lived with engagement. I felt connected to the wider world. I felt influential.

I try to focus on the positive (I can read again!) and understand that the negative (I don’t remember anything I read!) will improve with time. The seizures are scary. I was pretty freaked out about it, but talking with my doctor has helped me calm down and understand that we have the ability to control them. I just have to be sure I am sleeping on a regular schedule and not overtaxing my brain.

The irony of this is not lost on me. I’ve spent my adult life staying up late in order to overtax my brain. Showing up was never enough for me, I always strived to be present: in my own life, in my relationships, in the larger world. Being present was a requirement for exerting control. I had already come a long way to understanding that my drive for control was not always a healthy thing. Having gotten that far, I learn what it’s like not to show up at all. I learn to be absent.

I try not to define my value by imagining a return to what I was (but I do anyway, see above). I have had to admit that I will not pick up where I left off. This is not an interlude. This is radical healing. My old way of living is over. Rather than thinking: someday I will be able to…whatever…again, and there will be value in that, I want to know the value of this absent life, withdrawn from the world. There is a lot going on in this silence. I perceive and experience the world, and myself (as if those are not the same), differently. Time and memory do not march in lock-step. There is no here and there in time. My narrative does not flow, it skips like a smooth rock on still water, glancing in as moments. I exert little influence. Things flow over, around, through me. Events leap out, then vanish. Unfixed. I feel sort of postmodern.

I am at the mercy of my brain. Here’s the thing: I always was. I just didn’t believe it. It didn’t inconvenience me, so I had no reason to think of it. Now I know: how ever far I traveled, however much I ever did, all life, all reality, is lived and known through my mind. Whether I show up or not. In the shallows or in the depths. There is no measurement of my value. Wherever I am: there is life. It’s all I’m worth. All I can know is my self, my ever changing self. It will be enough when I will it to be so.

Bangles

Sometimes they annoy me and I say
I’m going to take them off for good.

I remember the night when the bangle-seller eased them on:
Bright and clattering, red and gold, spangly with glitter
For weeks afterwards, small shimmers appear
On my clothes, my face, my husband’s blonde hair.

The gentle glitterbomb of Love and India.

I remember my regular bangle-seller,
Rotund and genial,
Telling me (I was 14) that if a man ever grabs me
And I cannot get away,
To slam my wrist against his eyes.
This surprises me:
They are glass, these bangles, decorative and fragile-seeming
Pretty, useless.
But he tells me that adornment never only serves one purpose.

These shining rings are blinding
In more than one way.
One at a time, they are delicate things.
I wear 30 on each arm.

And when a man grabs me and I cannot get away
I smash his eyes and nose and he lets go
Howling and calling me crazy.
I bare teeth, raise fists and shake shattered, bloody bangles at him.
He runs.

But that was a long time ago. Now they break
Against the edge of the sink
As I throw a ball for the dogs
While grinding spices
When I’m cleaning stalls
Or for no reason I can fathom.

Sometimes in the night I roll over and feel a stab at my back,
An unnoticed casualty tangled with us in the sheets.
I know how that one broke.
I place it on the shard-strewn bedside table
And smile back into sleep.

My bangles are not so bright anymore. Stripped of sparkles by
The Indian ocean
The New Orleans sun
My Minnesota farm.

I meant to take them off when I came back home but they stay
Lose against my dark skin
Jangling now against the keyboard
Chiming when I ride my horse
Dwindling of their own accord.

In the grocery store, a woman admires them and asks if I am a Hindu lady.
I say yes.

I smile at her and think, that’s me, darlin: 
A Hindu lady, deadly and adorned.

This Is The Plan

We’ve been in India for a few weeks now, in Garhwal, the first range of the Himalayan foothills. It’s chilly.

We’ve visited SRSG ashram in Rishikesh, spent the day in Haridwar and for the last week we’ve been camped out and bundled up at my mom’s vast white house in Dehradun.

River Ganges at Rishikesh

 

SRSG Ashram, Rishikesh

 

Har-ki-pauri, Haridwar

 

Sadhu (wandering holy man) having a smoke outside a sari shop, Triveni Ghat, Rishikesh.  

 

We’ve made offering into the sacred river Ganges. We’ve marveled over gorgeous fabric, gems and statues. We’ve bounced around in taxis, and discussed the rogue elephant attacking cars on the Rishikesh road. We’ve told stories, made fun of my brother-in-law’s hat, reminisced, argued, watched weird Bollywood music videos, laughed, consumed heroic amounts of chai, and generally just gotten to be a family.

I had great plans for this portion of the trip. I was going to write an article about the International Yoga Youth and Children’s Retreat going on at SRSG. I was going to interview my dad. I was going to interview a traditional Welsh storyteller I met at the ashram. I was going to track down my old horseback riding buddies. I was going to write about my family history with social work, go through old photo albums, visit some historic sites, spend time at the school we run, do art. I was going to be productive.

I did none of these things. India is the great destroyer of itineraries.

I’ve walked in the gardens, consulted (fruitlessly) on how to deal with the monkey menace, meditated in the little hut on the corner of the property, gotten as many hair oiling/head massages as I can coerce my mom or sister into giving me. I’ve gotten up to speed on The Land War In Asia in which we are embroiled. I’ve reconnected with my few friends here. I’ve struggled to adjust to the changes in India.

Now we’ve all pulled out our bags and boxes and started cramming our stuff back in. My sis & bro-in-law leave for Delhi in the morning, Urban & I leave the day after that, the nieces the day after that. Tonight we sat around and read our old Asterix and Tintin comics. Tomorrow this great house will start to empty.

We are not going home though.

Urban and I are headed to Kerala, the southern-most state in India. There, we will explore the backwater canals in a houseboat, travel up into the hills and stay on a tea plantation, then head to the beach to do nothing for a week.

After I see Urban off in Delhi, my mom will meet me and we will head east. I’m not sure what to say about that part of the trip. We will visit a friend’s ashram in Orissa, but that’s sort of a detour. The real purpose of the trip is harder to explain.

When I “became a woman” i.e. started menstruating, my father took me on pilgrimage to two of the primary Kali/Shakti temples: one in Calcutta, one in Assam. On that journey, I was dedicated to the Goddess. Now, I’m going back.

At least, that’s the plan.

Let’s see what actually happens.

Namesake

(You can also read a more coherent and informative explanation of Shivarathri by my friend and colleague Anju.)



It’s Shivarathri—the Hindu festival of Shiva, Lord of the Himalaya, bringer of change, definer of contradictions: he is both detached ascetic and passionate sensualist, a flesh-and-blood man and a nebulous idea. He has a thousand and one names, and no name at all. He walks amid ancient civilizations on the banks of the Ganges and runs fierce in uncharted wilderness. He is the Lord of Animals and keeper of human hearts.  He is death and healing. Shiva dances amid flames, his long hair whipping around him, his drum a blur of savage sound, yet he sits eternally silent in stillness. He is an arrogant warrior that howls with a demon horde and a gentle sage who speaks quiet wisdom in heaven. He is the space between moments.

Live cobras are his adornments but he sits upon the striped skin of a dead tiger. He is arcane and recognized, shadowed and bright. Notorious and respected, perfect and flawed. Imbued with light and too dazzling to look at, he is only revealed in darkness.

He is celibacy and fertility: an impulsive, temperamental lover and a faithful, patient husband, a nomad and householder. The Goddess pines for him, her love unrequited; he throws himself at her feet. His love for her almost destroyed him, the Destroyer. Beholden to none but answerable to all, beyond existence but rooted in the soil of our world. He is the remote sweep of the Himalaya and the lush immediacy of the jungle. He is a bastard and a saint, brutality and compassion. Lord of the dark night, a crescent moon rests above his brow. Shiva is reveler and revealer, unraveler. My life-long patron.

I am named for the moon. Saumya: as gentle and serene as the moon. If you know me, you’re laughing.

The Deodar (Himalayan Cedar), is sacred to Shiva. They are second only to Redwoods in height. This is a rare “Trishul” Deodar, which represents Shiva’s trident.

Shiva moves me and stills the world. I am always sleepless around Shivarathri. Some degree of insomnia is my natural state (there’s a reason my blog is called nsomniasaum!) but in this month when the snow is heavy on the ground and the moon is waning away to nothing, sleep seems to abandon me completely. I feel called to wander, to dwell, to think late and deep. While my work is a natural extension of my spiritual principles, right now I feel the call of the primal. I lose interest in my responsibilities; it’s a struggle to stay hitched to reality. Last year I had the sense to take a vacation around Shivarathri: the jungle in South America was the perfect complement to my urges and mood. This year I am faced with an overflowing inbox, numerous half-completed tasks and a growing, growling restlessness. Rather than follow my instincts, I have stubbornly (and half-assedly) been bumbling around and trying to get stuff done. I did just take about a month off of work to have and recover from surgery, so there are pressing worldly matters to attend to.

But slowly, surely…my motivated, practical and driven nature is subsumed by the mystic in me.  I want to withdraw, to walk forest paths and follow my thoughts, to hear the wind and the wildness. I feel myself simultaneous rising beyond and sinking into myself. There is no stopping it.



The paths to my forest may be snowed in, but I don’t need my body to wander. My thoughts are sometimes wildfire, other times as quiet as the sky. Again and again, an ancient chant tolls in my mind:

Om Namah Shivaiya: Praise to Lord Shiva. I am the namesake of the moon in your hair: the crescent, cupping darkness. We are the same.

This is my current truth: I am the object of my own longing. Everything I reach for is contained within me. I am responsibility and chaos, fetters and freedom, spirit and flesh. Ever changing and never changing. Shiva and Saumya. The river full at my feet, an empty moon above. Darkness lights my way.

Flesh and Bone

The wheel of the year has spun around again. Today is the Day of the Dead, All Soul’s Day, All Saint’s Day. Today, I remember and pay respects to my predecessors: my beloved departed ones, teachers of my spiritual traditions, folk hero(ine)s who inspire me, artists and writers who humble me, scholars who provide my intellectual foundation, and the nameless ancients whose gift is my DNA. We are the living flesh on the bones of these ancestors.

A relationship does not end just because one person passes away.  We carry our dead with us: in our DNA, our memories, our hang-ups, our culture. But after their death, we can choose to have a relationship with the best part of someone, and let the worst parts go. We can forgive them.

We are defined by our relationships. In some ways, we are relevant only as part of a community. Your history, life and fate of are not distinct from the history, life and fate of your community. My definition of community used to only include people who live in my time zone, as it were. I don’t mean Central Daylight Time: I mean, people who are alive at the same time as me. But the truth is that we are supported and influenced by the dead as much as the living: community looks like a circle, but it is actually a sphere that crosses the visible and invisible realms. The community is our bones. 

My physical ancestors’ bones are part of the rich soil of India and the Caribbean. The land I live on now is contains the bones of Native American people and pioneers of European descent. My intellectual and moral heritage is built on the bones of scholars, artists, warriors and healers of heritages too countless to name. While my spiritual traditions are Neo-Pagan, Vodou and Hindu, this practice of honoring one’s ancestors is practiced across the globe. 

It is not ancestor “worship” any more than throwing a birthday party for someone is worshipping them. And it looks much the same: food is offered, candles are lit, we stand around and sing. For this one day, they are the center of the circle. We acknowledge their importance to us, and honor their essential spirit.

We should not dwell in grief, but neither should we forget our dead ones. They are our bones. Bones are strength. They literally hold us up.

When you see images of bones, do you shudder? One of the reasons people tell me they fear of Vodou is “all the bones:” images of the skeletal Spirits of the Dead. Why do we fear the dead? Why is the idea of departed ones a source of horror? Vodou empowered me to confront and overcome my own fear, to build a healthy relationship with the dead.

The Vodou I practice is based in New Orleans, but that is based in Haiti and the Caribbean, which in turn is based in Africa. Follow anything back far enough, you’ll end up in Africa. Africa is our bones.

West African philosophy charts an intersection of ancestors, community and time. You seem to believe that time marches ever onward: what is gone is discarded as you look eagerly forward. We live in the present and the future is before us. The past is history. This is not true. You may not be able to see it, but the past is your bones.

The African concept of time and community helps us understand this. In the West African system, there are two kinds of time: Sasa and Zamani. Sasa is encompassed by the memory of the community's eldest to the potential lifetime of the youngest. This is “immediate” time, the time of the living. Zamani is “far” time, the temporal geography in which the consciousness of all the community’s dead and unborn reside. It is heritage and hope. It the well from which both tradition and innovation spring. It is a sphere made up of many circular time-lines. It looks forwards and backwards in the same direction. Zamani encompasses Sasa like a womb, cradles, supports and nourishes it.  The future is the past returning, but we make it our own. Sasa is the flesh; Zamani, the bones.

Strip us bare: we are bones. The skeleton is us, seen through the mirror of time.

As we come around again to this time of year when the bones of the trees are laid bare, take a moment to connect with Zamani. Honor those who helped create the reality you dwell in. Let yourself love your departed ones. You cannot see them, but they are there, deep within, supporting you. Share their stories. Hold their wisdom. Forgive your dead.

Do not be afraid. Remember your bones.

American Shakti

Versions of this essay be viewed at The Washington Post On Faith blog,  and The HASC site, where you can also learn more about ShaktiSeva.

What is Shakti?

You already know.

Beyond any definition I can give you, beyond explanations drawn from scripture and authorities, is the true meaning of Shakti that each woman knows. It is true because it is your Shakti. It is the part of yourself that you reach into, the deep well that most of us discovered when we had nowhere else to turn. Shakti empowers us into ourselves, empowers us to be ourselves. When you look within for inspiration, solace, guidance, it is Shakti that gives answer and Shakti that acts through you. It is the wisdom of your great-great-great-grandmother, encoded in your bones, the wisdom of the all-Mother that rises through each of us. It is the effervesce of life. Shakti does not only exist in women, but it is through women that it flows. It is our essential foundation, and it is that which goads us to change.

Shakti is a Sanskrit word, but Shakti is beyond religion, race or nation. While the Hindu calendar recognizes Navratri (the nine nights of the Goddess), we are Hindus living in the wheel of Americans seasons. In Euro-American folk traditions, these seasons are significant: autumn is time to enjoy the harvest, to prepare for the quiet wild of winter. As we enter autumn, the air grows crisp, the days grow brief, and we grow introspective. As the days darken, the leaves brighten. We see the colours of the Goddess: gold, orange, red. The season lights its dia to Devi.

There is wisdom in autumn. Feel the city gird itself against the chill, the throngs of people shiver in the wind and wonder at the sky. Become a dragon, breathing steam in the morning. Hear the Goddess as she rustles through the corn, as she revels in the bounty. Feel her readiness for the reaping, the preparation of the long contemplation of winter. As the nights grow longer, let her sing you to sleep. See the trees dress up in their best, then scatter their garments to meet Winter with smooth, bare limbs. Feel the living roots reach deep into the warm beating flesh of our Mother Earth. Feel that power rise to greet the sun, to revel beneath the moon. All this is Devi, the Goddess. This is mother, sister, daughter. This is you and me. This is Shakti.

As that power comes through it becomes: we make it what it is. Whether you are in the boardroom or bedroom, you know the feeling. Shakti is power and Shakti is play. Shakti is the warm womb of the kitchen and the cool bravery of the battlefield. She is the quiet moment when we gather and the brilliant light when we shine. She is what all women know. She is without form yet encompassed by each of our forms. She is beyond and within. Shakti is the current that flows beneath the current.

Shakti is what is shared when women gather: not the essential but superficial knowledge of doing but the deep instinctive knowledge of being. Shakti is not chosen, and we cannot control it. It the flood, the rush of endorphins, the giddy laugh, the flash of insight, the swirl of energy through the cosmos. We ride it like a wave.

This is what Shakti is to me. What is Shakti to you?

This month of October, this season of autumn and Navrathri, take the time to find, explore and express your Shakti. Reach out. Create. Heal.

Celebrate Navratri in a way that is meaningful to you. Nine nights in a row, observe a ritual: it may be traditional, invented or a combination of the two.

• Honor the Deities, Folk Heroes, Activists, Writers, Artists, Innovators, Politicians…the women…who inspire you.
• Forgive a friend who wronged you.
• Light your altar and chant the ancient prayers, then light a candle and take a bath.
• Adorn yourself.
• Arrange events to be inspired by or inspire others with your shakti stories
• Start a journal, a blog, share your stories
• Give yourself permission to create something.
• Revive an old love: sing, dance, paint.
• Write a letter.
• Call your sister, friend, mother.
• Have your friends over: share the profound and silly female bonding rituals of your heritage and youth: oil your hair, do henna, paint your nails.
• Go out for the evening.
• Sign up for a class: make pottery; learn to play the drums, knit a scarf.
• Get moving: go for a walk, learn to ride a horse, take up a martial art.

Just as you already know what Shakti is, you know, deep inside, who you are.

This autumn, tend the light that glows within.

Rediscover yourself. Invent yourself. Become yourself. Most of all: revel in yourself.

Svaha~I make this offering

*Here is another one from the archives, circa 2000.

I am not this, consumed by flame; I am not that, washed in water;
I am not that which drew air, nor am I that which walked upon the earth.
I am the earth, I am the air and I am the water.
I am the fire.
All that which is impermanent, I leave behind.
Svaha svaha, svaha, it is no more mine.

My father is dead. I watched it happen, as he performed his own funeral service on the banks of the Ganges. I have heard that Sanskrit phrase, svaha, it is no more mine, over and over again, my entire life. It is said with every offering given on the altar, into a consecrated fire or sacred river. In my family, it is said with humor and resignation, over opportunities or items lost. Our mental shrug, Oh, well, its gone.

That ceremony transformed my father, my Tata, into something else: a Swami, beyond definitions of family, gender, religion. He began a journey away from of me and mine, and sought a life of service. Swamis were not a mystery to me; I grew up with Baba, a guru who initiated me into our tradition when I was six years old. I felt lucky, even as a kid, to know him. He made a family of everyone who needed one. He made the world magical.

When I was nineteen, my dad, struggling with diabetes and a heart condition, was given a last chance by the doctors: a triple by-pass. This was back in the days when heart surgery was a thing of fear and miracles. In the voice that lulled me to sleep as a child with countless guided relaxations (oh, how I relished being able to make him yell when I was a teenager!) he told me that his life was coming to an end, one way or another. He wished to survive, but if he did, it would not be as it was. It was time. He would begin the process of transition towards Swamihood. My mother would care for him after surgery. They would live together as brother and sister for a time. They would part eventually, husband and wife no longer. Not divorce, he stressed, as though I didn’t know. He would renounce his former life, his family. Our father was leaving us for God.

It seemed natural that this was happening. When he said that he would need his children’s formal blessing, I was startled, as if he was asking our permission to stay out late. I must have talked about it with my siblings, my friends, but I have no recollection. I don’t remember feeling rejected or abandoned. It was actually kind of exciting, as if he had won The Nobel Prize or something. Tata was ours, but never only ours. We always shared him with so much, his books, his disciples and his mission. Much was shared with us in return.

Watching him chant his own funeral prayers was another thing. His familiar voice rising and falling, rising and falling as he sang the ancient hymns. I remember sitting in the mild mountain sun, catching my brother’s eye, and thinking, our father is dying.

I am grateful for the Swami who rose from that pyre, although it took awhile to sort things out. What do I call him? (settled on “Tata Swami”) How do I introduce myself? I can’t say “I’m his daughter” anymore, can I? Or can I? There were a few awkward years where no-one was sure how to behave, what was acceptable. This was new territory for all of us. I avoided him.

My relationship with Swami Veda is very different now, but that’s to be expected, I’m not a teenager anymore. I got over my joy of being able to make him raise his voice. Instead I have found pride, solace and inspiration in watching him become. My father had always been a teacher, but a Swami is something more. And he has become more to me than a father. I look forward to the few times a year that I see him, long nights when we sit up and talk. We have an ongoing debate: Are things as they always have been or does the world really change? We argue but also laugh a lot. He still loves to tell jokes, most of them based on awful and elaborate multi-lingual puns. Through Swami Veda, I have finally gotten to know my dad.

No matter what paths I walk, they are extensions of an ancient tradition. I believe the teachings of the mountain sages, teachings repeated in the Bible, Koran, Torah. Teachings spoken by priests and shamans and druids, wisdom based on experience of living: Know thyself. Let go of what limits you. Respect others. Swami Veda has brought that to countless people. He has acquired the weighty title of Maha-mandalashvar, a Swami among Swamis. He has been responsible for bringing the leaders of Buddhism and Hinduism together for the first time in twenty-three centuries, to be the first ambassador of Hinduism in China in I don’t know how long. I may only see him a few times a year, but when I am really in trouble, it’s his phone that rings in the night, where ever he is. When I sit down to meditate, it is his voice in my head…relaaax your shoulders…breathe deeply, slooowly, smoooothly. The echo of the father I let go.

I don’t think it will be so easy to let Swami Veda go, which is ironic.

Not today or tomorrow, not in the next six months, but, holy or not, he is going to die, to make that final life change. I have seen it, under the mountain sun. This time, I am afraid. When Baba died, I knew there was no-one who could replace him; but we had Swami Veda. I had Swami Veda. When he is gone, who is left? Who will be there for me?

And I find when I ask that question, I have trouble meeting my own eyes; for who is left is looking back at me. You skirt around it in your own way; for me it comes down, bluntly, to selfishness. I want mine, my life, my choices, my freedom. I wanted my father. I want the illusion of owning my life…even if I know it’s an illusion. But I am a child of our tradition; I am my father’s daughter. The voice in my head has become my own.

There is no “one” who will take over, who will be Our Father. Who will be mine.

It is exhausting to fight your own truth; I imagine it must be a great relief to finally, totally, just be yourself. I understand why traditions of self-knowledge are not so popular. Revelation can be very disruptive. Compassion is hard work. Surrender takes some getting used to. Our voices are useless if we don’t share them.

I grow tired of the bondage of mine. I know I am not this that walks, breathes, which someday will be washed and burned. I hope that I will have the strength to look at this life I have hoarded so selfishly and be able to someday say, with relief, svaha, it is no more mine. And then live it.

Immersion ~Belize part 2

I always have some fear when I swim out the first time, after an absence from the Sea. I love the Ocean, but depths frighten me.

It is especially unnerving because right now I can’t see anything; this is not the clear brochure blue Caribbean but a slightly marshy seaside with a muddy floor. The waves stir everything up and visibility is about what I expect in a blizzard, except with coral heads and parrotfish suddenly materializing in front of me. We have vague directions to the little reef (“About 200 yards North off the dock of the house with the barking dogs”). We periodically stop, pop our heads out of the water and pull our facemasks up to squint at the shore. The waves have a different idea of which way we should be heading, and disagreeing with them is tiring. The water is choppy and not really that warm. I tread water and try to untangle strands of my hair from the clasp that holds snorkel to mask; I hear them rip. I yank the mask down, lower my head, and swim. The snorkel sometimes offers air, other times, salt water. My breath sounds amplified, loud and fast: Darth Vader having a panic attack. I feel both claustrophobic and exposed. I try to relax and slow my breathing, which only makes me realize how not-relaxed I am.

I feel simultaneously afraid, foolish for being afraid, and afraid of showing my fear. Are fish like tigers? Can they smell fear? I feel like turning around and swimming back for shore, back to where I can see what’s coming at me.

I’m tired. I float for a minute, facedown, bobbing. My limbs relax.  My back is warm then cool, warm then cool, as small waves come between flesh and sun. Out of the gloom a 5 ft Eagle Ray soars by in slow motion. My head turns to follow its glide. The waters swirl, then I am alone again.

I stop breathing for a moment. Silence rushes in my ears. This is what being a priestess is like.

I have spent so much time gazing at the surface of the Waters. It is mirrored. It’s all the same Ocean, but there is a lot of publicity about the clear places where you can see below. I never seem to end up there. I always end up in the obscure, muddy parts, where the light bounces off the surface. There’s only one way to know what’s there. I wade until the ground drops out from under me and I’m forced to swim. Any given directions are vague, meaningless once I’m on on my way.

I paddle through a vast and murky Sea, not sure where I’m going, not sure what I’ve come to see, not sure I really want to be out here at all. 

Immersion is a constant caress, both distant and intimate. Invisible currents carry me along; I fight against them, wanting to go my own way. I am beneath the surface, but barely. There are unimagined depths below. I do not understand the nature or intentions of the deep, or what may dwell there. The speculation chills me. I long to see, but fear the encounter. Things seem to appear out of nowhere and I am startled by their grace, their belonging to this place. I flounder around, awkward and scared; my tension only makes it worse. Insight is only a byproduct of exhaustion. Be still and listen. Nothing can give me the release I am seeking; I have only been struggling against myself. I am more water than flesh: I am made of the substance I am immersed in. I have been gliding farther into myself, into my own Waters. I am the deep.

My breaths are the waves beneath the waves. Movement is effortless. The depths I fear are what bear me up.

You know where you are? You’re in the jungle, baby. ~Belize part 1

There are some places you visit that are so idyllic as to be unbelievable. You get there, look around and say: This place is so great, it’s unbelievable! You hang around, do vacation things, but now and then you find yourself stimulated by a sunset or drink or really good moment to say it again: unbelievable, as if reminding yourself of its unlikelihood somehow helps to fix or define its reality. When you leave, you’ll look back and remember, but pictures will not capture or express what you only fleetingly managed to grasp. You’ll remember the things you did, the little or large adventures. Or, you’ll remember that nothing much happened. Nothing had to; it was enough to be there, to partake in the experience of how unbelievable it was.

Then there are the other places.

Places that are so deep in their own reality that they make you question yours. The place you came from seems unbelievable. You have arrived in the hyper-real. Every moment is piercing. Every other place ceases to exist. You’ve come here for the first time but you’ve been here before. You remember the sounds—the rush of the river, the movement of trees and breeze, twilight frogs, and birds that scream at dawn and wake you up. You feel the humidity and there is no instant of wondering where you are. The memory of teak pulses under your feet as you rise and open the screen door and step out into the spicy air that seems to settle on, then penetrate, your clothes and skin and hair. The slap of the door cuts off the avian cacophony. You walk into the quiet heat, down the stairs, the railing is satin under your palm, the boards like warm marble under your feet. At the bottom of the stairs, the grass is wet and cool, with squashy mud underneath. Something shakes the underbrush as you pass. Something else zooms by in the air, either a small hummingbird or large bug; you don’t really want to know. 

You walk the few steps to the boulders overlooking the river; the rocks are warm, both rough and silken. They are damp, shiny grey and shaded pink. Sleek white veins run through them like rivers. You leave faint red-mud footprints. Although you stand upon them, you can feel their heaviness, as if gravity is always upside down when you’re standing on the bones of the earth.

The hills rise around you, cradling the watercourse. The air has a presence and mist is coming up over the trees. The birds have dismissed you and started up again. The river is before you, fast and slow, squeezed by boulders to jump, bubble and froth, then smoothing out into deep pools that throw themselves over into descending falls again until, weary, it calms and steadies to flow sure and quiet between overhung banks. This is a twice green river: milky agate water reflecting shimmering jade dark trees as it  uncoils itself downstream and disappears beyond the bend. You wonder where it goes.

You look around and realize a thousand greens.The river green before you, the bushes and trees green around you. Green as light as white, as dark as black. Greens glossy, streaked, spotted, mottled and matte. There are slashes and spots of flowers and hummingbirds: crimson, orange, hot pink, like licks of flame amid the smoke of green rising from steaming soil.  Life is crammed together. There are things growing on other things: strange spiky plants sprout from the joints of trees, vines climb and hang in heated tangles, lichen and moss cover everything. Some of the trees have leaves larger than you. The air tastes damp and rich and gigantic. The sky is silver gray-green, heavy with rain; granite above and granite below, water before and water behind. This is the only place you’ve ever known.

The jungle is silk, the jungle is around you, and the river goes on forever.

The Vodou that I don’t

A few weeks ago I had a post titled The Vodou that I do, about my struggle to be, and to be honest about being, a priestess of Vodou. It can be hard to talk about, for reasons that I imagine are obvious. Most people don’t even realize Vodou is a religion, and some can be remarkably committed to that view.

So I’m pleased that, after years of frustrating conversations, I finally have a  conclusive way to prove that Vodou is a REAL religion! Is it that Vodouists believe in a Supreme Being? It is that it’s about the human quest to understand the unseen world? No! It’s that Vodou has as much judgment, intolerance and factionalism as other, better known faiths. We’re in the club, people!

I’ve been pretty active on various Facebook groups relating to Vodou, and am happy to have found an incredibly welcoming, diverse and compassionate online community. Of course I have my Vodou family in New Orleans, but I don’t live there. My friends and family here are very supportive, but it gets a little lonely up here in Minnesota. It was wonderful to find others to talk to.  The earthquake in Haiti brought the Vodou community in the USA into conversation, everyone was shaken, everyone was (is) doing something to help our brothers and sisters in Haiti.  Everyone is talking, reaching out, holding each other together.

One particular FB group is a great resource, with mostly kind, informed and helpful people. But, as I discovered -- in a discussion topic on how to deal with ignorance and misinformation about Vodou, of all things – that it wasn’t such a great place to express my uncertainty  about how to respond to said ignorance (I think that’s what’s meant by “irony”). Some people were supportive; others, not so much. My use of the phrase “turn the other cheek” provoked a veritable roar of outrage: I was informed that Vodou is not a “turn the other cheek” sort of religion. Apparently, machetes are required. If our family is threatened, we will draw blades! I was like, AH! NO! Stop now! Bloody metaphors are not particularly helpful in, wait, what were just talking about? I mean, really, it’s funny: let’s address misinformation and fear with some really violent imagery, because clearly people aren’t scared enough of us already. *sigh*

I don’t expect everyone to agree with me (where’s the fun in that?) but neither did I expect the metaphorical machete lady, also a group admin and a fellow Mambo, to tell me that my statements illustrate my lack of understanding of Vodou. That Vodou is not this but that. One thing led to another and, suddenly I realized I was in conversation with Vodouists who believe that because I 1. did not kanzo (initiate) in Haiti and 2. do not offer animal sacrifice, I am not a “real” Mambo. To these people that I found welcoming and interesting and cool, I practice “Pseudo Voodoo” and am not a priestess. Ouch.

Now, to be fair, this is my own fault. I asked for this. I knew there were people who would not recognize my initiation because of these things. I was like, ok, they can chill with the other 4 billion people (or 2 billion, or 5.9 billion, or whatever) who don’t recognize any religion other than their own. Given the choice to kanzo in Haiti or New Orleans, I would choose New Orleans every time, every day, from now to eternity.

Anyway, I believed that people would not recognize me as a Mambo, but I didn’t BELIVE believe it. You know what I mean.

The group admin/Mambo, whom I have been FB friends and very cordial with for over a year, actually unfriended me after the revelation of my New Orleans lineage and wimpy, non-sacrificing ways. I have to admit that I’m (perhaps inappropriately) delighted to be unfriended on FB over Vodoun ideological differences. I mean, doesn’t that make you feel like anything is possible?  But I’m also saddened and pissed off by the contemptuous tone of her words.

It’s not the differences or disagreement that bother me—I love to argue, live to argue—it’s the blatant arrogance and disrespect inherent in telling someone they 1. do not understand their own religion and 2. what they are practicing is not legitimate religion anyway. WTF? What makes someone think they have the authority to ascribe legitimacy?

The real question is: why does it bother me? I’ve been a member of a little-understood tradition since birth. Never mind what most Americans or Brits I’ve lived among think, I have found other Hindus to be the most disrespectful, judgmental and dogmatic people imaginable. I guess the closer we are to something, the more it can threaten us. There’s no feud like a family feud. To explain: Hinduism is really really a real religion made up of countless factions, philosophies, views and practices…but some are more prominent than others. I’m sort of a religious minority among Hindus, what with this weirdo meditation stuff. Many Hindus also don’t consider me a priestess—they have a problem with that “ess” thingy on the end of the word that indicates my gender isn’t male. Some traditional, caste-obsessed Hindus even consider me literally, not just metaphorically, illegitimate. My mother, a priestess in her own right,  was not born in India, so she wasn’t Hindu enough for my parents’ marriage to be recognized in some hidebound Brahmin circles.  My feelings on these matters? Whatever. Screw you and the narrow-minded, misogynistic caste you rode in on. I would never waste my time arguing about this stuff (although I’d recommend people watch what they say about my mom; I do have a machete around here somewhere). I’d stew my teeth, roll my eyes and forget it by the end of the day. Ok, no, I’d probably rant about it for awhile, but you know what I mean. It rolls right off of me.

So, if half a billion (or however many) conservative Hindus don’t bother me, why do a few Vodouists? 

I’ve been mulling that over for awhile now. I’ve ranted, talked it out, even sat in front of my altar all night and sort of sulked about it….and I’ve come to some really uncomfortable conclusions.

This is about my arrogance, not anyone else's. When Hindus denigrate or disrespect me, I can ignore them, in part, because I know what I know. I know who I am. I can be like, yeah, why don’t you go study the Vedas in Sanskrit, then get back to me? You want my lineage?  Sit down, honey, this is going to take awhile. I’ve got crumbling manuscripts and however many generations of ancients backing me up. My family’s land was granted by the mother of the dude who built Taj Mahal, around a hundred years before the founding of the United States. Our spiritual heritage is far more ancient. I’m terrifically proud of my history, and do my best to fulfill the responsibilities that come with it. Although I’ve struggled to make sense of my place in my tradition –-as a woman and someone with, it’s been pointed out, somewhat strong opinions— I’ve never doubted that there was a place. It was my choice to take it or leave it (well, not really, but that’s a post for another day). Basically, I can out-Hindu most Hindus. 

Then the Lwa found me in New Orleans and everything was chaos and I discovered Vodou. (Although the Lwa havr been with me my whole life, I didn’t realize until then.) It’s a tradition I knew little about. I have no privilege of birth, no credentials or education that come with it. I have to speak for myself in a different way, to find faith in myself in a different way.  The very things I love about Vodou—its capacity to level, its lack of hierarchy—are the very things that stir the doubt in my depths. In Vodou I am no one. I am leveled. I have to struggle through my fear and frailties in order to find or make myself. And I’d rather there not be any witnesses to that journey. It’s bad enough that I have to witness it.

These people I’m in disagreement with affect me because they  reveal things about me that I’d rather ignore. Anger I can embrace. Lack of confidence is something I have a hard time accepting, assessing and forgiving myself for. The closer we are to something, the more it can threaten us.

However, feeling insecure and like maybe I don’t know what I’m talking about might slow me down but does not shut me up. It’s  also been pointed out that shutting me up can be a little, um, challenging.

Here is my response to a very lovely post from another group admin describing traditional Haitian Vodou which stated, among other things, that there is one true Vodou, and (although nothing was directed at me personally) I am not a part of it.

~If for some insane reason this post is not long enough for you, and you feel the need to see the whole conversation, you can view it here and here.~

  * * * * * * *

I'm going to try and tread carefully here. I do not intend any of what follows to be an analysis of your tradition, I am trying only to respond to your comments regarding yours being the one true Vodou.

I agree that someone cannot take a class or read a few books and then expect to be accepted into a tradition, although the books and the class may lead them to find a tradition. Discipline, guidance and commitment to one's tradition are necessary.

I also agree that people should not label what they are doing as traditional Haitian Vodou if it is not. That is both disrespectful and delusional. Where I disagree is with your statements that other paths are "Pseudo-Voodoo" which threaten your tradition's future. Please let me be clear that I am not referring to doing things haphazardly or randomly, but to other different or emergent traditions and communities that respectfully serve the Lwa.

As someone born into a very ancient spiritual lineage, not hundreds but thousands of years old, (see? I somehow manage to drag that in) I understand the need to preserve and pass on tradition. It IS a calamity for these ancient and wise ways to vanish. However, I don't think that the existence of different, syncretic or parallel traditions in any way threatens the ancient way of doing things.

As for altering tradition, most ancient traditions change as the years go on, in subtle as well as obvious ways. Do you think that a tradition that excludes women from being clergy is destroyed when women become clergy? One comment I have heard from an African practitioner is that women cannot be "real" priests in the way men are. Someone in Africa might well consider Caribbean traditions "pseudo voodoo" that threatens to corrupt and destroy their ancient tradition. (Although most of the traditional African practitioners I know do not see boundaries around their faith. As it was put to me, Vodou is "everywhere and everything").

Alterations, evolution or innovation aside, even some ancient traditions do not recognize other, equally ancient, traditions. (Hindus have been disagreeing with other Hindus for literally ages). We can choose to recognize the legitimacy of other people's faith, in the same way we hope our own faith will be respected. That does not mean we understand or agree with it.

We all have a hard time taking our younger siblings seriously! Africa is the soil of Vodou. Caribbean traditions are younger and different from African traditions, not less real or less authentic. They are not African traditions altered for personal preference. They are birthed, evolved from and perpetuate ancient ways, not particular practice, but the deep knowledge, the pulse that underlies and gives life to the visible.

Likewise, there are ways to serve the Lwa that are not traditional Haitian Vodou as you describe it, and "different" does not mean watering down or corrupting something authentic. Practitioners of your tradition's path are not the only ones who have real relationships with the Lwa. As an East Indian I frequently often offer guests something they have never tried before...quite often they like it. Does that significantly change them as a person? Are they less of who they are because they had some chai? If the Lwa don't like something, they are, as you pointed out, very capable of saying so. If the guest is as happy with chai at my house as with chicken at yours, what is the problem?

I'm going to use the example of New Orleans Vodou, as it's what I'm familiar with. New Orleans has its own Lwa, some of which are Haitian and before that, African. Others are local. Just as Haiti looks to Africa, New Orleans looks to Haiti. For a Haitian practitioner, going to Africa to initiate into the ways of the Lwa is not necessary; their Lwa are right there in Haiti. For the practitioner of New Orleans Vodou, their Lwa are right there as well. The pulse of New Orleans is Vodou, deep and real and true.

There is also "Pseudo-Voodoo," or "tourist voodoo" as it's often called, in New Orleans: souvenirs, performances and so on. I imagine the same is true in Haiti?...the intent is to entertain and bring in tourist dollars. That is what makes it "pseudo." People may confuse this with Vodou in the peristyle. It is not.

From what I understand, there are many native Haitian practitioners who do not feel that there is "one true Vodou" as defined in the terms you set forth. There are also those who share your views. I'm sure, as with all traditions, there are some who feel that one must be born into it.

Which of these views represents Vodou? One of them? Two? All three? Are the ones who recognize or perform kanzo outside of Haiti not "real" Vodousiants, despite their being born and initiated into generations-old lineages in Haiti? Do people not born in Haiti and not raised in that culture, have the authority to tell native Haitians that what they are practicing is not real, or that they have no authority to interact with their family Lwa or practice their own ancestral traditions in the manner of their choosing? (I have no idea where you're born, I'm just trying to make a point about the dangers of using only one tradition as a synonym for authenticity.)

Isn't that what happens when the missionaries come? They start deciding what is religion and what is not?

I understand the need for distinct markers by which to define what is and what isn't a particular tradition. Much of your post is a great example of how to do that. These traditions MUST be preserved. But where we differ, is that I think it is possible to define, practice and perpetuate a tradition without labeling everything outside of it as false.

Isn't that our complaint about conservative, proselytizing Christians? That they think everything outside of their tradition is a 'pseudo' religion which threatens and destroys the one true faith? Don't we keep saying that those views are based on ignorance and fear?
I'd ask you to consider the same thing I ask the conservative Christian to consider: How, exactly, does the way I worship in my home threaten the way you worship in yours? Who has the authority to judge what is real religion?

One way of worship offers no insult or threat whatsoever to another...until we choose to denigrate a different way of life as false and set ourselves, and our tradition, above all others as the sole authority for truth. Is that Vodou? If so, you're right, what I practice is not Vodou at all.

  * * * * * * *

~If you’re going to leave a comment, and I wish you would, please keep in mind that some of the people I’ve discussed (probably not the infamous, Unfriendly Mambo) may read this, and thus your comments. So, be nice. We may disagree, but they are still my sisters. And if you threaten my family, well… I might have to get the machete out.

The Vodou that I do.

Recently, a friend at a party asked me what, exactly, it is that I do as a Vodou priestess. I was silent for a moment, then launched into an explanation heavy on the giving-of-counsel–regardless-of-faith and general hand-holding, as if I am primarily an unpaid social worker who just happens to keep a lot of rum and candles around the house.

I find myself doing this a lot—the secular priestess act. I can’t lay the blame on cautious representation of the Vodou taboo to the fearful. I have to admit it: this is just how I am. My intellect tends to overpower my good sense, and I then suddenly it’s like I’m behind a podium. I reduce my religion to historical context and social components. The answer I should have given—the answer my friend deserved—is very simple. As a Vodou priestess, I serve the Spirits, and I serve the community.

So what the hell does that mean? Well, let me tell you, it varies. Lately, it’s kind of sucked. Here’s why.

My surgery was less than a week after the earthquake and I was furious that I had to stop what I was doing; I mean, surgery always makes me furious that I have to stop what I’m doing, but come on!  This is life or death for thousands of people. I’m busy fundraising here. I kept thinking: please let me continue to help somehow.

I got what I asked for. Lucky me. Stupid me!

I've had a good number of surgeries in the last 8 years; but that is a post for another day. What’s relevant here is that while under anesthesia, I occasionally meet the nearly or newly dead; it’s not usually a big deal, they show me stuff, or talk for a bit & then drift off. It’s always peaceful: misty and bright in a based-on-a-true-story, I-saw-an-angel, spiritual porn kind of way.

This is not what happens when I go in for the latest surgery —this is hardcore. Countless people are begging me to bring them, or their loved ones, to the hospital I am in. There are many crying out in helplessness agony, begging to be rescued from under the rubble. They don’t realize they are dead at first; I think many are dying as they speak to me. Later, I wonder, how did these souls find me here, so many hundreds of miles away from where they lay dying? I imagine a big blinking arrow on a Google map in the Ether: “Manbo Here.” I guess distance is only a physical concern. But right now, these are not my thoughts. I am here. I do my best to reassure them, hold their hands, send them on. Once they realize they are dead, most become very peaceful and drift off, but some still want me to help their families. They are desperate.

This is not frightening; I do feel beleaguered, like the only airline employee at an airport in a war zone, where nobody knows how to get to their flights but everybody knows they’re late.

Things are getting hazy. I see some people join their loved ones. A woman gives a cry of fierce joy and swings a lanky boy into her arms. I smile before I remember. He’s here because he’s dead.

Waking up post-op is always pretty disorienting. Recovery from surgery is always a little rough, often leaving both Urban & me emotionally ragged. This has been a tough one. I’m moody, whiny, angry. I feel the Dead hovering just out of the range of my vision; as I drift off to sleep, as I wake up, as I pass though moments of transition, they come forward. They are not all polite. I feel wrenching sympathy for them, but sometimes I want them to leave me alone for a bit. Narcotics withdrawal is enough on its own just now, thanks. There are times I feel totally overwhelmed, clueless and wretchedly unworthy. I fumble around in the blur of my own life; as lost as anyone. How am I supposed to help these souls find their way? I feel selfish and tired and my stomach hurts and I yell at Urban.

I remember going into initiation last year and being told: if you are doing this to make your life easier, leave now! This will make your life harder, but truer. I remember nodding and smiling and thinking I knew what that meant. I realize now, we never know what a vow meant when we take it. That’s why you have to make vows—duh, so when the challenge of reality exceeds your imagination, you don’t scarper. When your heart breaks, your conscience keeps beating. It can be as brutal as it sounds. You’ve had that moment of hesitation in a doorway, aching to leave but knowing you promised to stay.  Romantic imaginings (I’m going to be a Vodou priestess, how cool is THAT?) are a pale, pretty shadow of something greater. Beyond ideas of how it ought to be, there’s a genuine way of being. I feel an incredible outrushing of gratitude: for the Dead and the life they’ve had, the life I’m still living, and the trust they show in me. In their final moment it does not matter where I am or how I feel or if I’m worthy. I promised to serve. I’ll just have to work with what I’ve got.

I've done some brief ceremonies as I've recovered from my surgery. This Friday is Shivarathri, the festival for Shiva (yeah I’m Hindu too, by birth--that is definitely a topic for a different post). I will try to do some focused work over the weekend to help the Dead, as He's (kind of) the Hindu Gede, and my long-time patron.

My community in New Orleans has also been doing ceremonies for the Dead; every Vodou house I know is doing ceremonies to guide and honor them. They media has shared lovely pictures and footage of Christians singing and praying, but be assured there are also many, many people, both in Haiti and around the world, who are not Christian, or not only Christian, serving those in need, those who live and suffer and those who have passed to the next life. If you are one of the many who offered prayers for the Dead, your prayers were heard. They thank you.

So what, exactly, do I do as a Vodou priestess? It varies. Right now, I light candles, coax, pray, chant and sing the Dead on to Guinen, the homeland waiting under the Waters. I tell them they will not be forgotten, that now they are our memory, history, inspiration. They are our guides. In leading them home, I’ve found my way.

Comfort & Joy Division

I’m hanging out in the big dome room of my farm, listening to Joy Division and talking to a new Twitter friend about his day. He thanked me for my efforts to get help to his family in Haiti. His uncle is still buried under rubble, but they think he is alive. I feel a warm wave of pride, followed closely by a crushing sense of shame…what the hell did I do? I tweeted. I sent emails. I did stuff of Facebook. I donated. I asked others to donate. So little, in the face of so much.

I am overtaken by gloom; this is why I shouldn’t listen to Joy Division.

It feels wrong to go about my day. Everything I do feels acutely, embarrassingly, wrapped in privilege. I don’t feel well, so Urban brings dinner home; I think of people in Jacmel, traumatized and hungry, wondering when they will eat next. I wrestle yet another mangled rabbit away from the dogs and feel sick at the sight of the broken body. I take a painkiller and feel anxious about my surgery on Thursday; I think of people in Port au Prince sitting on the sidewalk waiting to have crushed limbs amputated.  Suddenly, I can’t take Ian Curtis moaning at me anymore, and shut off the music. I light my altar and think of the NYT article quoting a man holding his bleeding girlfriend in his arms and saying “Bless us, oh Lord, but please send a doctor to plug the hole in my beloved’s head.”

As I watch the candles flicker, my guilt intensifies, peaks, falls away. I feel something else. An emptiness and peace, a thankfulness for my comfort, for the universal ritual of light. I feel empathy—wait, it’s not what you think. I feel empathy for myself. I realize that I can only find myself where I am; I can only live the life I am given. I’m not in Haiti. I can’t trade my comfort for another’s suffering. I’ve given what I can and I’ll keep giving, as I can. If I could share my dinner, my Darvocet, my comfy couch, they’d already be in a shipping container. If I could donate my surgeon, operating room and health insurance, I would.

All I can share is what can be given. Right now it’s a moment: my awareness and the light of Spirit. To the people of Haiti, know this: Legba of the crossroads is with you. Ganesh who overcomes obstacles is helping you. Fierce Dantor looks over you. Mother Ayizan walks among you. Ezili weeps for you. Ogun the warrior stands guard and works though the hand of the surgeon. Jesus, most gentle, is with you. Simbi moves as a river of compassion and communication, pouring the message across the world: Haiti! Haiti! Haiti!  Gede is there, immense and compassionate, taking the dead in his arms. They party with him tonight; rum and laughter flow freely beneath the Waters. You see these Spirits, these ways of being human, in the faces of the aid workers, your neighbors, family, children, yourselves. They are you, Haiti, and they are me. I am there, my brothers and sisters, in every one of you, in every way I know how.

I turn the music back on, sit in candlelight. And let it myself be what I am.