sometimes i feel like a pilgrim without certain destination. i left a shore that no longer feels like home, like safe harbor, and i’m either adrift or paddling like hell toward parts unknown. i need to remind myself that not knowing does not equal nowhere.
i’m speaking of the realm of religion; i’m speaking of a search for something beyond creed and dogma. i’m speaking of the search for something truer, for something eternally sacred, not outlined within the confines of human imagination, human motivations ill-begotten or simply mistaken. or cruel.
i firmly believe i’m pulled toward and by the pulsing heart of the purity i know as God. but, still, it’s shaky out here beyond the boundaries. beyond the catechism i was so dutifully taught so long ago.
i suppose i’ve always been drawn to margins, to the outer rim of wherever i wandered. i remember a third-grade essay that got me in trouble. i remember watching a long litany of others get picked for red rover. i remember how in the halls of my high school, i huddled often with those sitting alone on the benches outside the lunch room. i remember i was certain it was why i was homecoming queen; i’d rejected the confines of cliques.
and then, in a newsroom years and years later, i fell in love with and married a man of another religion, an interweaving not without hurdles and hard spots. we were squarely on the uncharted margins.
but i never let go of my core beliefs, never let go of my own guiding principles: turn the other cheek; love as you would be loved; welcome the little child; do for the least among us. seek the face of God in all faces, seek the sacred — in all peoples and places and things.
and over and over, my mother taught me one indelible thing: don’t let the church get in the way of God.
and so, in stumbling along, in my wanderings that in some ways mimic the ancient celtic tradition of peregrination — setting sail into the unknown — i gather up my own lifeline of wisdom seekers whose words illuminate my zigzagging way. they’re my personal pantheon of saints. some, i read about in the pages of books. some i meet in the checkout line.
which brings me to kenneth white, a scottish poet, and modern celtic prophet. born in 1936 in the slums of glasgow, he’s spent most of his adult life in france, teaching modern poetry at the sorbonne, and, though not all critics concur, he’s been hailed there as “one of the foremost english-language poets of today.” his poetry, it’s been said, holds traces of william carlos williams, ezra pound, and walt whitman, and, too, it weaves in filaments of zen buddhism and american transcendentalism.
what i love most, in the not enough that i know, is that he points us toward seeing the shining deep in the natural landscape and seascape and skyscape. that shining, he teaches, is the light of the divine. he calls it “the diamond country” in the heart of all things. he sees it, writes j. philip newell, “glistening in earth, sea, and sky.”
in a poem titled, “a high blue day on the scalpay,” white writes:
…the sea shimmering, shimmering
no art can touch it, the mind can only
try to become attuned to it
to become quiet…open…still…
knowing itself in the diamond country, in
the ultimate unlettered light.
white belongs in a long line of thinkers who subscribe to an ancient theology known as the Book of Nature, a theology i’ve written a book about (though it waits still for an editor to send me her notes), a theology that holds that God’s first text was and is in and through creation, a text spelled out in the alphabet of leaves and stones, stars and sunlight, and the dawn and dusk of each day. a text birthed anew with each breath of creation.
it’s a theology that draws heavily from ancient celtic threads, threads that trace their roots to ancient eastern religions, to desert mothers and fathers of egypt, to persia and beyond. it’s a theology that subscribes not to pantheism but panentheism, God in all things.
white, like emerson and thoreau, merton and all indigenous peoples, sees the natural world as a sacred text: “the sound of the wind in the treetops, the roaring of the waves, all these are sacred voices,” he writes.
put simply, it’s being awake to the sacred in all its iterations and voices, understanding the divine glistens and shimmers and stirs deep in the heart of all that is of this earth and its heavens.
judaism teaches that at creation every drop of divine light was contained in a single vessel, but the vessel couldn’t contain it, so it shattered, scattering shards of light throughout the cosmos. our job, the rabbis teach us, is to search for and gather up those shards.
kenneth white teaches so, too. “look for the shining in the deep of all things.” white is no romantic. he knows that the world is both “terrible and joyous.” (that’s an especially apt description of the now, though white wrote those words at another moment in history; terrible and joyous, a refrain without end.) yet beneath the glory and pain, the beauty and suffering, the pulse point, the epicenter, is always the deep, deep shining. the sacred eternal. the glistening of the diamond country.
the loveliness is everywhere
in the ugliest
and most hostile environment
the loveliness is everywhere
at the turning of a corner
in the eyes
and on the lips
of a stranger
in the emptiest areas
with no place for hope
and only death
to invite the heart
the loveliness is everywhere
it rises in its own reality
and what we must learn is
how to receive it
i find solace in white’s promise, comfort in the embrace of his sharp-edged seeing. he’s not glossing over the pox, not disregarding the brokenness. he’s reminding: the sacred is ever-present, God doesn’t retreat. even when we cannot, for the life of us, make out even the faintest of outlines.
and there’s our pursuit, our life’s work: seek the loveliness, find your way to the diamond country. the sacred is stirring, is waiting….
gather the shards, glistening…
name a shining you’ve noticed of late. name ten shinings if you’re so stirred….
*photo above by will kamin