I AM.

The day Moses met God, he asked,

“What is your name?”,

“I have no name”, comes the reply,

From a Source now unnamed.

All alone atop that Holy Mountain,

Moses worries after those waiting down below.

“Without a name”, he pleads, “How will my people come to know

You from all the other gods

Belonging to these poor, lost, wandering men?”

Was it courageous, or cowardice to stand there in that place,

And so boldly ask God for the Grace –

To become small enough for them?

“This, not that” was the first and only Law given

By God to those two humans in the Garden.

An instruction for an era lost,

The Garden now invisible,

And yet –

Just like Moses and his people, most of us here

Are still believing “this, not that” will save us

From the pain of our uncertainty.

Shaped by years of wandering through deserts

Of our own,

Are we not guilty of thirsting after the image

Of arriving –

Somewhere, each one of us a beggar.

“This, not that, black or white, Please Lord, make it simple”.

Moses could have said that.

I hear it in his question.

Yet, God, unchanged and ever changing, always sets the tone –

A riddle for an answer.

Or perhaps, an Answer for minds too riddled to hear it:

“I AM”.

Do you ever wonder what that sound was like in the ears of the man who heard it first?

Could it have been pronounced “A-UM”?

I’ve heard that sound fall from the mouths of people

Perched atop holy mountains of their own.

Spandex on their bodies,

Twenty dollars for enlightenment.

Do they know the Holy mountain upon which they are standing?

They’ve at least removed their shoes.

“OM”, it is written, but as it moves from breath, to throat, to tongue, to lips

It sounds

I AM

Fact: when Jesus spoke to the crowds of people that gathered to listen to him, he the spoke in an ancient Semetic language called Aramaic. Another fact: the English language version of Jesus’ teachings that we have access to today were not translated from Aramaic, but instead translated from Greek after first being filtered through Greek philosophy and greek language.

Consequently, much of the modern English canonical gospels are a representation – and sometimes a downright manipulation – of the teachings of Jesus that best supported the Greek culture and worldview at the time.

That’s a hard one to swallow if you have been living your life according to every single Greek-to-English word of your NIV, KJV, NLT, ESV, or even AMP version of the Bible. Nevertheless, it’s important – and I think that every serious Christian, and every serious spiritual seeker should be well-informed about this.

Because here’s the thing: if you attempt to throw that translation process into reverse, and get as close as you can to the original meaning of the original words that Jesus spoke, you wind up getting confronted with some pretty significant challenges to the fundamental ideology of a lot of modern, western Christian thinking.

For example,

“In Aramaic, the word that is later translated as ‘I am’ is really ‘I-I.’ Aramaic doesn’t have a ‘being’ verb. You can’t actually say ‘I am’ in ancient Aramaic, nor can you do it in ancient Hebrew, as far as that goes. So really what Jesus is saying is, ‘I-I.’ [In other words:] The connection of the small self, which in Aramaic is called ‘nafsha’, is the self that is growing, evolving, learning through life. And the connection between that and the greater self, or what would be called the ‘only I’, ‘the only being’, ‘Alaha’, or ‘the One’, or ‘God’.”

– Neil Douglas Klotz, from his interview on Insights At The Edge via Sounds True.

I cannot tell you how many times some well-intentioned Christian person has reminded me that Jesus once said “I am the way, the truth, and the light”, as a way to justify their idea that belief in the person of Jesus is the only legitimate path to heaven.

It gives me no satisfaction whatsoever to spoil anyone’s worldview in a painful way, but is of great significance to me that the word(s) “I am” would not have been linguistically available to Jesus in the language in which he was teaching at the time. Furthermore, if what he actually said was something closer to the Aramaic word for “I-I”, this piece of Jesus’ message – and it’s theological implication – becomes quite transformed.

Curiously, in many other religious, psychological, and philosophical disciplines the idea of a relationship between a “small self” and a “greater Self” – as indicated by this Aramaic word “I-I” – is a common theme. This is more common in far Eastern spiritualities, where concepts of “Buddha nature“, “Atman and Brahman“, and “Tao” invite it’s practitioners to seek spiritual enlightenment by liberating oneself from a “small-self only” orientation towards oneself and the world, and uncover a connection to the [choose your favorite word for the divine, i.e. God, Source, the One, Only-I, etc.] within.

Western psychology also has a way of conceptualizing this phenomena. The notion of the “small self” would probably be best described as “ego”. Ego, in psychological terms, is understood as the part of ourselves we experience as limited by time and space, and contained within a physical form. Ego, or small self, is something I’m confident we can all identify with; it’s the part of ourselves that worries about whether people like us, if we will be able to pay the rent, whether we will be happy, or what might make us happier.

Additionally, there are transpersonal psychological theories that discuss the idea of a “greater Self”, and often point to this concept as a fundamental part of psycho-spiritual health. In Jungian psychology for example, there is this notion that self-realization is available only through the development of an ego-Self (as in, greater Self) axis, or the ability to get your ego and the divine part of your consciousness talking to each other on the regular.

So, here’s what the phrase “I-I” means to me: “The way, the truth, and the light” is accessible to everyone. There is no dogma that can dictate this path, and there is no governing body to decide how it must be done. There is just you-YOU. You, the vulnerable human being subject to all the vicissitudes of your daily experiences. And YOU, the you that’s got a direct line to God.

Perhaps Jesus was saying, “Look, if you can get these two aspects of yourself – the human and the divine – communing with one another”, well … that is the way, that is the truth, and that is the light of human existence.

Maybe

Sweet Jesus, talking
his melancholy madness,
stood up in the boat
and the sea lay down,
silky and sorry.
So everybody was saved
that night.
But you know how it is

when something
different crosses
the threshold — the uncles
mutter together,

the women walk away,
the young brother begins
to sharpen his knife.
Nobody knows what the soul is.

It comes and goes
like the wind over the water —
sometimes, for days,
you don’t think of it.

Maybe, after the sermon,
after the multitude was fed,
one or two of them felt
the soul slip forth
like a tremor of pure sunlight
before exhaustion,
that wants to swallow everything,
gripped their bones and left them

miserable and sleepy,
as they are now, forgetting
how the wind tore at the sails
before he rose and talked to it —

tender and luminous and demanding
as he always was —
a thousand times more frightening
than the killer storm.

By Mary Oliver

The Religious Right

“Jesus never asked anyone to form a church, ordain priests, develop elaborate rituals and institutional cultures, and splinter into denominations. His two great requests were that we “love one another as I have loved you” and that we share bread and wine together as an open channel of that interabiding love.”

― Cynthia Bourgeault, The Wisdom Jesus

I left the church in 2005 because of an absolutely irreconcilable conflict between the moral code I found in the pages of gospel, and the values I saw being paraded out by the institutional church in America. (Not everyone; not every church, but still far too many).

Ten years later, I am trying to go back to church, and hoping to find people who take the actual example of Jesus seriously by loving one another well. Period. No other agenda.

A lot of my Christian friends talk with me about their feelings of grief over the way the loudest, most extreme “spokespersons” for their faith behave. I feel the same way, which inspires me to sympathize deeply with the sincere practitioners of Islam who must simultaneously watch their faith become so grossly misrepresented by groups of terror-inciting extremists.

So, why does it always happen this way?

It seems to me that the MINUTE the religious institution gets in bed with any branch of the government, we might as well brace ourselves for deep spiritual loss.

The history of the church in this country is complex, and I have no interest in romanticizing it. But there was a time when the church was brand new – just Jesus and his crew – and it was exceedingly good. Compassion and humility were the moral cornerstones of that community, and a belief that “Heaven” could be realized when we are able make peace with ourselves and each other in the *present* moment.

TELL ME, PLEASE: how did we get so far away from that?

The following video is offensive in many ways. I wish it weren’t. I wish it were less satire, and more documentary film. I wish the woman delivering the message could communicate the information in it without having to make fun of some of the people featured in the clip. Samantha Bee may be one of the funniest people on late night TV right now, and I really appreciate a lot of her work. But I also appreciate that her humor is often mean & biting. (I guess we just can’t all be Ellen, the good-person saint of comedy).

Nevertheless, Bee is able to use comedy to expose something fairly underrepresented in the more mainstream media, and grossly underrepresented in church, and I think it’s worth sharing in spite of it’s tone.

You can watch the video by clicking this link: The Religious Right.

I believe that this is why the church has such a negative image in America. This is why people with moral sensibilities about how to treat others who are different than themselves, and how to treat the planet we all inhabit together wind up leaving and loathing the church.

It’s a big deal. We have to confront it. I’m doing my part. Sam Bee did hers, I guess, too.

The Mother of God

I began writing this entry on Mother’s Day eve, but it’s took me a couple of days to edit the many theological tangents I found myself coughing up along the way. As I’ve mentioned previously, I’m slowly (painfully so) writing a book, and sometimes I struggle to tease out all the information swirling around in my mind into these short, digestible bits.

But, here goes…

In honor of Mother’s Day, I want to talk about Jesus’ mom. Mary, The “Virgin”.

According to Marilyn Frye,

“The word ‘virgin’ did not originally mean a woman whose vagina was untouched by any penis, but a free woman, one not betrothed, not bound to, not possessed by any man. It meant a female who is sexually and hence socially her own person. In any version of patriarchy, there are no Virgins in this sense.”

The story about Jesus’ conception, which we find in the canonical gospels, seems to suggest that Mary was a sexual virgin, and I am not interested in disputing that necessarily. However, I do want to encourage a serious consideration of how the alternative definition of the word might enliven this story in a way that opens it up to a more modern spiritual audience.

According to the gospel of Luke, this is how things went down:

26 God sent the angel Gabriel to Nazareth, a city in Galilee. 27 The angel went to a virgin promised in marriage to a descendant of David named Joseph. The virgin’s name was Mary.28 When the angel entered her home, he greeted her and said, “You are favored by the Lord! The Lord is with you.”29 She was startled by what the angel said and tried to figure out what this greeting meant.

30 The angel told her,

“Don’t be afraid, Mary. You have found favor with God.
31 You will become pregnant, give birth to a son,
and name him Jesus.
32 He will be a great man
and will be called the Son of the Most High.
The Lord God will give him
the throne of his ancestor David.
33 Your son will be king of Jacob’s people forever,
and his kingdom will never end.”
34 Mary asked the angel, “How can this be? I’m a virgin.”

35 The angel answered her, “The Holy Spirit will come to you, and the power of the Most High will overshadow you. Therefore, the holy child developing inside you will be called the Son of God….

38 Mary answered, “I am the Lord’s servant. Let everything you’ve said happen to me.”

Again, I’m not here to dispute nor dissect Mary’s sexual virginity, and to my modern eye it seems like the story is pretty clear about it. I have my own opinions about whether to read ancient sacred texts as symbolic or literal accounts, which can be boiled down to “both, and”, but that’s a personal choice I won’t attempt to make for anyone else. What I will try to persuade you to consider, however, is how Mary also fits Marilyn Frye’s description of a virgin as a “free woman… not possessed by any man”.

If you understand the deeply patriarchal religious and social systems Mary lived within, this story is already remarkable simply because an angel of God visits a woman with no man present to mediate this interaction. Furthermore, Mary conducts herself during this encounter in a way that would suggest she is an impressively self-possessed woman, as she responds to this incredible encounter with her own spiritual convictions.

This is no small act of courage either. Because of Mary’s historical and cultural circumstances, it was entirely possible – even likely – that the men (& women) in her life would have rejected and criminalized her as soon as it became clear that she was pregnant. By saying “yes” to this divine responsibility of mothering the Son of God, she was willing to risk becoming a social pariah, endure estrangement from her family and community, and potentially incur criminal charges.

The woman that can look a messenger of God in the face and say “let it be” to this kind of fate is a woman possessed by nothing other than the Spirit that allows her to see and hear God in the first place. She’s a virgin – as Marilyn Frye defines it – because she transcends every version of patriarchy.

I don’t know about you, but the picture that was painted for me about Jesus’ mother was quite different than this one I’m presenting here now. Somewhere in my upbringing, I inherited a kind of cultural conditioning about women that caused me to understand Mary as an embodiment of meek, quiet, unquestioning servitude. Frankly, as far as I was concerned, she seemed a little bit like a victim of all these male players in her story – i.e. God chooses this fate for her, Gabriel “announces” it to her, Joseph waivers about whether or not to quietly end their engagement, and then Jesus happens to her.No irreverence intended, but Lord knows if I was Jesus’ mother I would be living on a steady drip of Xanax for all of my days.

But, Mary. Well, I have a feeling she did much more than just “endure” her fate. There is this account in the gospel of John, for example:

1 On the third day a wedding took place at Cana in Galilee. Jesus’ mother was there, 2 and Jesus and his disciples had also been invited to the wedding. 3 When the wine was gone, Jesus’ mother said to him, “They have no more wine.”

4 “Woman, why do you involve me?” Jesus replied. “My hour has not yet come.”

5 His mother said to the servants, “Do whatever he tells you.”

Here you have the mother of God, carrying around her sincere faith in her own son, and gently nudging him along towards his path… as mother’s do. “You can do it, darling”, is something I know every loving mother has felt and said to their child thousands of times. Mothers often believe in their children’s potential long before they themselves do, and this account of Mary’s faithful encouragement of her child really strikes a deep chord with me.

On the surface this may sound awfully presumptuous, but I look to Mary’s example when I think about how I want to mother my own daughter. If Mary spent all of her days as a mother believing what the angel of God told her about her son, I imagine she would have had three things in her mind at all times:

The human child – because babies’ human qualities force us to pay the most immediate attention; keeping them healthy and alive is an all consuming job for many years.
The divine child – surely she would be looking for the divine qualities she believed her son possessed from the moment she felt him stir in her womb. She would have held this knowledge about him in her heart, and both nurtured and honored the things that emerged from him in accordance with her knowledge.
How on earth these two aspects of her son could co-exist in human form, and how she might need to be involved in helping him to reconcile this.

As a practicing psychotherapist, I find it impossible to believe that Mary wouldn’t have had a significant impact on Jesus’ concept of himself. Even though he was God incarnate, he was also human, and every human being I have ever met has talked to me about the impact their mothers have had on their relationship with themselves. I don’t think God does things without understanding the consequences, and I believe that it must have been extremely important for Jesus’ mother (and maybe his father too) to know their son’s identity, and help to nurture him accordingly.

If this is true, then Jesus would have been raised by a woman who looked at him with a recognition of both his divinity and his humanity every time her gaze met his. Can you imagine being raised under that kind of gaze? I once heard the Dalai Lama speak about his own mother, and how her love for the human he was, as well as her reverence for spiritual being he was becoming influenced his development more than anything else. Apparently, having parents – chiefly, a mother, who believes in you is powerful stuff.

And so who did Mary’s son become in light of this kind of affirmation from his Mother?

Well… Jesus.

Now, here’s where I may have to get super tangental about the person of Jesus for several paragraphs, but it’s worth the quick dive into those waters – so hang with me here.

Jesus, believing in both his humanity and his divinity, reportedly experienced a deep intimacy with God, and also demonstrated a courageous kind of love for his fellow human beings. His entire ministry was a demonstration of this love – love for God above the superfluous rules and regulations the religious authorities were fond of imposing, and love for people beyond the conventional stereotypes and judgments of his time. He didn’t preach from a pulpit, but got down in the dirt and grime of messy human life, and offered people practical help (food, safety, community, physical healings), and preached the most hopeful messages about the character and nature of God. (i.e. “God is like a loving father, God is like a good shepherd, God is like a generous land owner, etc”).

To his disciples, his message was even more wildly hopeful.

“Very truly I tell you, whoever believes [like] me will do the works I have been doing, and they will do even greater things than these…” — John 14:12

His populous message of individual empowerment and social interest made many of the powerful and influential people in his culture so angry with him too. The “powers-that-be” of his particular time and place felt so undermined by his ministry, that they were often described as being enraged to a actual murderous level, and eventually condemned him as a heretic.

“Who gives you this authority?!” they would shout. Jesus’ answer every time: “God”.

“I and the Father are One [in essence and nature].” – – John 10:30

I think it’s important to understand that this wasn’t an unconsciously arrogant response on his part either; he knew he was on borrowed time by giving this answer, and expected to be killed for his boldness and spoke plainly about this to his disciples:

“He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and that he must be killed and after three days rise again.” – – Mark 8:31

Jesus seemed to be crystal clear that his inevitable death and resurrection was a necessary condition for his “students” to finally understand this critical bit about their own identity too:

“Before long, the world will not see me anymore, but you will see me. Because I live, you also will live. On that day you will realize that I am in my Father, and you are in me, and I am in you”. – John 14: 18-20

Although this is a bit cryptic and maybe poorly translated, I believe that Jesus was continually inviting his disciples to understand their shared communion with God. I also think that they needed this big death and resurrection event to shake up their schematic understanding of God. It’s important to understand that before Jesus’ life and ministry, the Hebrew people believed that no one could experience the direct presence of God except for the highest, holiest priest, and only on the highest, holiest day in the highest, holiest of circumstances in the highest, holiest part of the temple.

Jesus’ whole life was a big confrontation of this assumption, and he offered a direct invitation to anyone – prostitutes, thieves, murderers, women (insert eye roll from me) – that chose to, could experience God (the Holy Spirit) “living in their own hearts”. Now, I think that phrase gets over-used, and therefore a little watered down, but no one alive during the time of Jesus’ life would have missed the meaning, nor misunderstood the huge theological shift he was determined – and destined – to initiate on that corner of the earth.

Okay, my tangent about the person and ministry of Jesus is complete.. for now.

Back to Mary and Jesus’ relationship. To summarize:

She believed he was fully human and fully divine.
He believed this too.
He proclaimed – with the authority of one who is fully human and fully divine – that all human beings could also claim this divine inheritance.

Now let me be clear, I don’t think I’m raising the next Messiah, but I do think that the symbolic and/or historical figures of both Mary and Jesus teach us that we have an obligation to respond to both the divinity and the humanity that co-exist within our children – and ourselves too – and then ultimately learn how to nurture a relationship between these two aspects of our being.

… And I simply assume it’s going to be easier for my daughter to make this connection within herself if I help her believe in it.Looking at the example set by Mary, it would appear that one of the best ways for me to help my daughter believe in her own inner spiritual capacity, would be by believing in it for her first.

Of course, it will look and feel much different than it did for Mary because whether she is symbolic or real, she was working with the kind of ‘absolutes’ that both symbolism and literalism make possible. I don’t work in absolutes because I am not a symbol, and I am not the literal vessel for a singular divine being either. Nonetheless, when I think about Mary, I can’t help but be reflective about what it would feel like to be raised by a mother who tries to nurture a connection to both your humanity and your divinity.

So…

Happy Mother’s Day to the most remarkable lady in the game. Mary, you are my symbolic model for how to stand alongside the development of a creature that belongs partly to me and partly to God.

Namaste,

Whitney

Church

“Jesus never asked anyone to form a church, ordain priests, develop elaborate rituals and institutional cultures, and splinter into denominations. His two great requests were that we “love one another as I have loved you” and that we share bread and wine together as an open channel of that interabiding love.”

― Cynthia Bourgeault, The Wisdom Jesus: Transforming Heart and Mind

God’s Lover

“Soul, if you want to learn secrets,
your heart must forget about
shame  and dignity.

You are God’s lover,
yet you worry
what people
are saying.”

— Rumi

Baby steps.

I have a 13-month old daughter. Her name is Evelyn, and she is one of the many reasons I believe wholeheartedly in a divine source of life.

One day soon (maybe my next post) I will write much more about this, as it certainly deserves it’s own elaboration, but for now all I want to offer is this theological shorthand: I believe that Jesus’ most salient – and most misunderstood – message to humankind was one of our shared divinity. Meaning, that while we are all fully human, we are all also of completely divine origin, and we may choose at any moment to surrender into that equal inheritance and receive “the peace of God, which surpasses all understanding” (Philippians 4:7).

But back to my daughter. I believe it is my job to introduce her to both the full range of humanity and the full depth of her divinity, and I want to try to do this by way of the person, the example, and the teachings of Jesus Christ. I would especially like to be able to do this without the baggage of literalism and legalism I so often find in mainstream church culture. Yet, I also want to be careful not to create some kind of weird, home-grown, fringe movement, “Logan-family-only” religious identification that would keep us (her) from being able to connect sincerely with other faith-practicing folks.

So.

I’ve been church shopping here in the Kansas City metro area somewhat vigorously.

For some stubborn reason – despite my misgivings about organized religion – it’s important to me to TRY to make “a go of it” in a good old-fashioned, well-organized, well-attended Protestant church. Maybe this is connected to a feeling about how I was raised, or maybe I just know that churches with deep roots in the community and lots of organization on the ground provide a lot of services for families that you just cannot get anywhere else. There are mom’s and couple’s groups, kids programming and youth groups, community service opportunities, pastoral care and counseling services, and mission trips. As a parent, I feel strongly that these types of resources offer something invaluable to the families that make use of them.

Last week, I went to a Mom’s group through one of these local churches in order to talk about how to include faith in the daily structure of our family’s lives. I worried that this might become a slightly awkward conversation for me, as I’m no longer very comfortable with a lot of Christian phraseology, and am downright opposed to adopting any spiritual rituals or practices into our lifestyle that would create anything other than religious and social inclusivity in our hearts and minds. And while I did wind up feeling a little bit like a fish out of water at times, I also felt welcomed and respected. In turn, I felt a warm and full feeling in my own heart towards all of the other women in the room. It seemed to me that we had all shown up that night because we wanted to talk about how to “safe-guard the souls” of these precious babes we all love so big and so deeply.

During the meeting, I had this one moment in which I realized that I had not started using the word “God” around my daughter yet. She is a very verbal kid, and works pretty hard to repeat nearly everything we say to her already, and so I found it somewhat noteworthy that I had been shying away from using this word with her. It’s a pretty loaded word for me given my personal relationship with the church and church culture over my 32 years, and I suppose I hadn’t wanted to burden her with it yet. Upon some reflection, however, I remembered that my daughter is not me. She does not have the same psycho-social-spiritual history with the word “God” that I do, and now that I was face-to-face with this linguistic conundrum, I wondered if I might be able to give her that word in a different way than it was given to me.

Throughout my career as a psychotherapist, I have met so many teenage and adult persons that have described a tremendous amount of psychological suffering related to the absence of a genuine spiritual life. Consequently, I cannot – in good faith – withhold any opportunity to expose my daughter to the concept and the presence of the divine. I also know that her brain will not be able to process the ambiguous, abstract, amorphous concept of God that I myself have adopted until she is much, much older. And I do not feel that it is wise to wait to introduce to spiritual life to her at “a later date”. I want to give her a spiritual language as early as she can receive it, and help her to weave these miraculous notions into her understanding of herself as soon as possible.

The day after I attended this mom’s meeting, while my daughter and I were going through the usual list of people that love her (“Mama loves you, Dada loves you, Nana and Papa, and Gamie and the other Papa love you, etc…”), I decided to say “and God loves you too”. Without missing a beat, this tiny little person looked right at me and said “God. Yeah”, and nodded her head enthusiastically. So then I asked her “And where is God? Where do you think God is?” She didn’t look around the room like she typically does when I ask her something like “where’s Dada, or where’s Mama?”, but remained looking straight at me. So I answered as best as I could for now saying, “God lives in your heart. Right here in your heart; that’s where God always is”.

She looked down at her chest, and then up at me and said “harr” (heart), and nodded her little head.

It feels like a good start.

Full Disclosure

I’ve been trying to write a book for nearly two years.

There’s a lot of volume there so far, and I like where it’s all headed, but frankly – it feels like being pregnant with an elephant. Elephant’s are pregnant for 23 months… did you know? When I was *literally* pregnant for a mere 9 months, I nearly combusted with anxiety about finally getting to meet my girl.

The passion I feel about this book is similar actually. In fact, my daughter and the idea for this book were conceived at almost exactly the same time. She’s 1 year and 1 week old now. I set the book largely aside once she arrived because raising her takes nearly every single scrap of my attention, energy, and focus.

When I do finally get a moment to sit down and write, I often get stuck wondering “JUST how inflated can one person be to think they have it in them to tackle the problems of one of the world’s largest religion in their spare time?!?!!”.

But, turns out: that kind of thinking doesn’t help the writing process. At all.

So, here’s what I’m going to do for now: I am going to quietly blog over here by myself. I may or may not tell anyone about it for awhile, but I’m going to choose to go ahead and write as if I had an audience because this helps me get the creative-heat out of my body and onto the page.

If this all goes according to plan – and of course, nothing truly wonderful ever does, I will eventually be sharing a very personal story about how (and why) I abandoned the evangelical Christian spiritual community of my youth, and then how (and why) I found myself wanting to heal my relationship with the church over a decade later.

Note: this is absolutely not a tale in which I will tell you about my regret over ever having left the church. I don’t regret that at all. In fact, it was one of my best moves.

So, in conclusion: I have no idea how to design a web page. I don’t imagine this blog will be terribly sexy by 2016 standards. It’s just gonna be words for now. Words you have to read all the way to the end. And it’s going to take more than 15 seconds to get there.

Feel free to hang with me as this all unfolds. For now, I’m grateful for your readership.

Healing My Religion

Tag: soul