Posted on December 30, 2024
“Woke and cancel culture are both signs of a judgmental culture, not a mentally mature one. A world where you cannot even speak to another person without worrying about what they are going to think of you, has not advanced much from the days when the white people used to own slaves. Let me tell you this, if you are kind, if you are compassionate, if you hold no discrimination towards people whatsoever, then you have no reason to worry about whether you are woke enough.”
― Abhijit Naskar, When Veins Ignite: Either Integration or Degradation
Woke. Once, it meant something powerful. It was a quiet but resolute call to attention, a state of being alert to the injustices and imbalances woven into the fabric of everyday life. It wasn’t a slogan or a shield; it was a lens, a way of seeing the world more clearly.
But words change, especially when pulled from their roots. Woke has become something else, an overused banner, a target, a punchline. And now, when I hear it spoken, particularly by white voices, it often feels off. Misplaced. Like a word trying to fit where it no longer belongs.
The Weight of a Word
The origins of woke matter. It emerged from Black communities as a way to stay vigilant against systemic racism and social injustice. It was a shared understanding, a reminder to keep eyes open and voices strong.
But when the word entered broader culture, it began to lose its weight. Stripped of its context, it became shorthand for a vague sense of progressiveness, often performative and shallow. Worse, it became a weapon, co-opted by detractors as a symbol of overreach and mockery.
And then there’s the awkwardness of white people wielding it. Even when spoken in earnest, it can feel reductive, like borrowing someone else’s story without fully understanding it. At its worst, it comes across as appropriative, a flattening of a term steeped in a history of struggle and resilience.
A New Language for Awareness
So what do we do when a word becomes too charged to serve its original purpose? When woke feels less like an invitation to awareness and more like a lightning rod for division?
Perhaps we need to look for new ways to talk about what woke once meant. Words that carry the same spirit but with less baggage.
Socially Conscious: A clear, grounded phrase that emphasizes awareness and responsibility.
Equity-Minded: A term that highlights a focus on fairness and systemic justice.
Justice-Oriented: A call to action, reflecting a commitment to righting wrongs.
Conscious: Simple and versatile, implying intentionality and awareness.
Mindful: Thoughtful and reflective, this word invites consideration without pretense.
These alternatives don’t replace woke but offer ways to continue the conversation with clarity and care. They ask us to focus on what matters most: the practice of staying aware, questioning assumptions, and taking action for justice.
More Than Words
But let’s not get too caught up in the search for the perfect term. Language is important, yes, but it’s only a tool. What matters more is the work we do and the ways we engage with one another.
Being “awake” isn’t about what you call it, it’s about what you do with it. It’s about listening to voices that have long gone unheard, looking for the patterns that perpetuate harm, and finding ways to disrupt them. It’s about showing up, not perfectly, but earnestly, for the work of building a more equitable world.
So maybe the real task isn’t to find a new word, but to live up to the values that woke once represented. To take what it meant, to be alert, aware, and aligned with justice, and bring that energy to life in meaningful ways.
Let’s use words with care. Let’s honor the roots of language and the people who shape it. And most importantly, let’s remember that awakening is not a destination but an ongoing journey, one that requires humility, vigilance, and an open heart.
Posted on December 30, 2024
There is a danger in believing we are the heroes of the story. When we see ourselves as the unequivocal champions of justice, it becomes easy to miss the shadow trailing behind us. It’s there, always, in the mirror, our capacity for harm, for cruelty, for becoming what we claim to oppose.
The left has long been a beacon for progress, equity, and compassion. But no movement, no matter how righteous its cause, is immune to the flaws of human nature. The archetype of the warrior, fighting for justice, can all too easily become the tyrant, using the sword of truth to wound rather than liberate. If we fail to acknowledge this shadow, we risk becoming the very thing we resist.
The Mirror of Self-Righteousness
When we look at those we oppose, we often see a distorted reflection of ourselves. Each side in the polarized political discourse accuses the other of harm, of moral decay, of endangering the fabric of society. Both believe they are protecting the vulnerable while the other inflicts harm.
But this mirroring isn’t just about them, it’s about us. The left is not immune to the dynamics of self-righteousness. When we believe we are incapable of harm because our cause is just, we blind ourselves to the ways we might perpetuate harm in subtler, more insidious ways.
The archetype of the savior, when unchecked, can transform into the persecutor. Instead of lifting others up, we may turn on those who falter, on allies who fail to align perfectly with our values, on those who express ignorance instead of understanding. to claim to be awake, woke, or enlightened, usually suggests the opposite. It ignores the shadow.
The Shadow We Fear
The Jungian shadow is the part of ourselves we refuse to see, the traits we deny, project, and despise in others. For the left, the shadow often takes the form of the very intolerance and rigidity we critique in our opponents.
When we demand absolute purity, we risk becoming the zealot who punishes those who deviate. When we attack allies for small infractions, we alienate potential collaborators and fracture the solidarity needed for meaningful change. This shadow emerges not because our values are flawed but because we are human, prone to pride, to anger, to the intoxicating certainty that we are right.
And here lies the greatest danger: those who cannot see their shadow believe themselves incapable of evil. History is littered with examples of well-intentioned movements that turned cruel when self-awareness was lost.
The Archetypes at Play
The warrior archetype drives many on the left, and rightly so. It is the warrior who takes up the sword against injustice, who speaks truth to power, who stands unyielding in the face of oppression. But the shadow of the warrior is the tyrant, who enforces their vision of justice without mercy, who silences dissent in the name of unity.
Another archetype that haunts the left is the caregiver. We seek to nurture, to protect, to heal the wounds of a broken world. But the shadow of the caregiver is the martyr, who sacrifices others in the name of their cause, who grows resentful and controlling when their efforts are not recognized or reciprocated.
To navigate these archetypes, we must hold them with awareness. The warrior and the caregiver are essential, but only when tempered by humility and reflection.
Learning from the Mirror
How do we avoid becoming the shadow we fear? By looking into the mirror honestly. By acknowledging that we are not exempt from the flaws we critique. By holding ourselves accountable not only to our values but to the ways we embody them.
Practice Self-Awareness: Regularly question your motives. Are you acting out of compassion or ego? Are you lifting others up or tearing them down to prove a point?
Embrace Imperfection: Understand that allies will stumble. Ignorance is not the same as malice, and learning is a process. Extend grace to those who are willing to grow.
Recognize the Shadow: When you feel anger or disgust toward your opponents, ask what it reveals about your own fears or biases. What part of yourself might you be projecting onto them?
Foster Dialogue: Resist the urge to silence or punish those who disagree with you. Justice is not a monologue; it’s a conversation.
A Warning and a Hope
The left has the power to create profound change. But to do so, it must remain vigilant, not just against external forces but against its own potential for harm. The mirror of self-righteousness reflects both our ideals and our dangers.
If we fail to see our shadow, we risk becoming the archetype we despise: the persecutor, the tyrant, the zealot. But if we confront it, if we hold it with humility and courage, we can become something greater. We can embody the archetype of the healer, the visionary, the true warrior who fights not out of hate but out of love.
Progress requires honesty. Justice demands self-awareness. And transformation begins when we look into the mirror and see not just what we want to be but what we are capable of becoming.
Let us be brave enough to face our shadow, wise enough to learn from it, and compassionate enough to carry that knowledge forward. In the mirror, we may find not only ourselves but the path to a more just and humane world.
Posted on December 30, 2024
Odin’s Hunt: A Yuletide Reckoning
The Wild Hunt does not arrive politely. It bursts through the brittle bones of the forest, a cacophony of howling wolves and spectral riders, a storm that consumes the quiet of the longest nights. The winds tear through the dark like a thousand galloping hooves, Sleipnir’s eight legs pounding against the brittle membrane between the worlds. At the center of this cosmic cavalcade is Odin, cloak whipping in the wind, his single eye blazing with the light of a distant star.
But this is no ordinary hunt. It is not a chase to kill, not a quest for meat or trophy. The Wild Hunt is a reckoning. It is the storm that scours away the old year, the brittle lies, and the hollowed-out husks of untruths. It is the rending and renewal that winter demands of us. Yule is no soft season of candlelight alone—it is a crucible. And Odin is its master.
The Gathering of the Riders
The riders who follow Odin are not merely the dead, they are the restless, the unresolved, the echoes of lives lived imperfectly. They are those who never finished their stories. And so they ride, their forms blurred by frost and fog, their voices caught between a scream and a song.
They do not hunt animals or men, but souls that wander unmoored, the parts of us we cast off or banish to shadow. For every human heart carries a wilderness, and within that wilderness lives a shadow-self: the choices unmade, the griefs unwept, the wildness untamed. Odin’s Hunt does not aim to punish, but to reclaim. To ride with the Hunt is to face these shadow-selves, to invite them back into the fold of the self, whole and unbroken.
Lessons in the Howl
The Wild Hunt teaches that winter is not only the season of endings but the threshold of beginnings. It is the time when we must strip away what no longer serves us, clearing the ground for the seeds of the coming year. Like Sleipnir’s eight legs, we are invited to move beyond the binary, to stride across boundaries we thought impassable.
In the Hunt’s chaos, there is also a rhythm—a reminder that destruction and creation are partners in the same cosmic dance. The breaking of branches under snow allows sunlight to reach new saplings in spring. The howling of wolves warns of the dangers we must face but also sings the anthem of survival.
The Metaphor of the Hearth
Yule traditions of leaving offerings for Odin and Sleipnir, boots filled with hay or bowls of mead, are acts of reciprocity. They remind us that to live in balance with the storm, we must honor it. What if every storm that entered our lives asked for an offering instead of resistance? What if every chaos was an invitation to co-create?
The hearth becomes the counterpoint to the Hunt. While Odin rides through the storm, we gather around the fire, tending the warmth that carries us through the dark. Yet even the hearth is not safe from Odin’s gaze. He sees the sparks flying upward, the stories whispered in their crackling light. The Hunt’s lesson is this: the warmth of the hearth must not make us complacent. To rest too long is to risk forgetting the wildness that sustains us.
The Hunt as Mirror
The Wild Hunt does not pass without leaving its mark. Its winds rattle the shutters of our lives, its specters unsettle the tidy corners of our minds. But this is not a curse; it is a gift. For the Hunt is a mirror. It reflects back the wildness we try to domesticate, the instincts we bury beneath layers of politeness and pretense.
Odin’s one eye reminds us to see with clarity, both the world outside and the wilderness within. His Hunt challenges us to be whole, to take the fragments of our lives and weave them into something resilient enough to withstand the storms. The Wild Hunt says: Do not fear the dark. Enter it. Ride with it. Let it remake you.
A Yuletide Benediction
And so, as the Hunt roars across the winter sky, its lessons scatter like frost on the air. The storms of life will come, they tell us. Let them. But offer hay to the steed and mead to the rider. Build a fire that welcomes both shadow and light. For the wildness in the world mirrors the wildness in you, and the storm that terrifies you is also the storm that sets you free.
Let the Wild Hunt ride through your soul this Yule. Let it break what needs breaking. Let it carry away the weight you no longer wish to bear. And when it passes, step into the stillness that follows, whole and wild and ready for the light’s return.
Posted on December 20, 2024
I fell in love with his green eyes and golden hair. He was a little round in the middle but that’s what you would expect for an Xylocopa varipuncta. That is the scientific name for the male valley carpenter bee that is delightfully known as the “teddy Bear Bee”. He appeared in my garden one day in June. I am certain he is male because he is large (about the size of a queen bumble bee), with a golden/buff-colored chubby body with green eyes. The females are black. Xylocopa varipuncta occurs in the Central Valley and Southern California, Arizona, New Mexico and southward through Mexico. Although I live in Southern California, I had never seen one before and I was immediately enchanted.
He bobbed around his favorite plants in the garden. It was a Texas Sage bush. He was also punctual, arriving every day around 6pm and staying for about an hour. Once I learned his schedule, I made sure to be in the garden, sitting on my little red bench that was conveniently positioned facing the Texas Sage.
I looked forward to hanging out with my new bee-buddy. He fascinated me. I think it was his color and his round barrel body. He was just plain cuteness. He wasn’t nicknamed the teddy bear bee by legendary entomologist Robbin Thorp for nothing.
I incorporated my time with the teddy bear bee every day. I tried to take photographs and video but he moved constantly. I gave up and just started enjoying his company.
By the time July arrived, I kept missing his visit and wondered if my timing was off. I mentioned my disappointment to my husband who knew about my fascination with Teddy the Bee. I made him sit on the bench for a Teddy encounter. My husband asked me what the lifespan was of a bubble bee and my heart sank. I had no idea, but I knew it wasn’t very long and that it was entirely possible that Teddy had died. I never saw Teddy again.
We have many relationships in this relational world. Some we never notice. I have other relationships in the garden. I interact with a few demanding scrub jays who expect a steady supply of peanuts. A mockingbird scolds me when I go near her territory in the back corner of the yard and I squawk back-a neighborhood squabble. I know a clumsy squirrel that I call Forrest Gump who will take peanuts from my hand but often falls off the wall. He may be a young'un and still finding his way in the world. They are all my teachers. They are "all my relations"
Teddy taught me to stop rushing around my garden doing work and just sit on a bench and be with a bee. I miss him.
Below is my attempt at photographing my bee friend.
Posted on December 19, 2024
For It is said at the time of the solstices, two great kings do battle, The Oak king who rules the waxing year and the Holly King who who rules the waning year. This is not a battle of hate, but rather is a battle of light and reflects the arc of the sun as it makes its journey across our skies. Some say that the battle is won and lost by the power of the sword, but here, the Oak and Holly King enter a colloquy, an ancient bardic battle of words and wit to win the crown, and the light of the land.
Cold and bright the solstice dawn breaks through the doorway of the passage graves. Time out of mind the stones have stood marking the nadir of the sun’s journey across the sky. Placed by our ancient hands, with stone on stone they were shaped and pulled from the earth’s embrace, With magic they were raised upon our sacred land.
And at this time of the Solstice, a figure waits within the tomb.
He waits in darkness, and in stillness,
He waits for the coming dawn,
The rising of the Sun,
And the footsteps of his brother.
The Oak king turns to greet the Holly King, and asks
Brother, what is your name?
To which the Holly King replies,
Not hard to answer!
I am Arawn, Lord of the Waning Year,
I am the King of Holly,
I strip bare the leaf-ridden trees,
I bring darkness to this land,……and peace,
I banish the warmth of Summer
And welcome the iciness of Winter.
And you my brother, what is your name?
Yule King by Michael Kerbow
To which the Oak King replies,
Not hard to answer!
I am Hafgan, Lord of the Waxing Year,
I am the King of Oak,
I bring bud to leaf,
I Bring life to the Earth,
I banish the cold of Winter,
And welcome the warmth of Spring,
Brother, where do you come from
To which the Holly King replies,
Not hard to answer!
I come from Annwn, the Otherworld,
And at the time of your greatest power I am born into this world of Abred,
I ride on Rhiannon’s horse to claim my throne,
Laughing with the Wild Hunt I ride through the night sky,
My cold breath makes way for the coming of the Cailleach,
And the land is bathed in the beauty of ice and darkness,
Whilst Annwn blossoms, in your heat,
So Abred has peace, reflection, and renewal,
Guarded by Orion of the Silver Belt.
And you my brother, where do you come from?
the-oak-king-linda-ravenscroft
To which the Oak King replies,
Not hard to answer!
I come from Annwn, the Otherworld.
And at the time of your greatest power I am born into this world of Abred,
Called by the singing of the Birds of Rhiannon,
The warmth of my breath, and my seed, awakens the life within my Queen,
And the land is bathed in the beauty of our love,
Whilst Annwn is ruled by Winter and Ice,
So Abred blossoms, caressed by the heat of my gazing eye.
Brother, What art do you perform?
To which the Holly King replies,
Not hard to answer!
I give space to thought,
Bring renewal from death,
Bring rest to life, and transformation to your crown of green,
I light the inner fire, and the hearth,
And quicken the heart of the beast,
My Bards are the stillness of the winter sky,
The reflection on the water,
The tears of the ice,
Life returns to that space where dreams are forgathered,
Lovers lie before the flickering fires in their homes,
And new life is nourished as my Lady strips bare the branches,
And lays her cloak of white across the land.
And you, my brother, what art do you perform?
To which the Oak King replies,
Not hard to answer!
I lift the saddened heart,
Bring life to death,
Shape the hidden green,
Give flight to birds and insects,
My Bards sing upon their wing,
My orchestra plays music within the land,
Life returns, and in that space where thought becomes dream,
Lovers walk upon the warm earth,
And lay under the stars, and the Sun, together.
And I am here my Brother, to take my crown.
The Holly King places the crown on the Oak King’s head, and says
oak-king-and-holly-king
Then take this crown, but know this –
Even though you begin your rule,
My frost will form,
My touch will turn leaf to earth
Turn the fields to hardened mud,
And I will cool the oceans.
For although you take the power of light.
I retain the power of winter,
Until your Lady joins you,
At Beltane.
By Damh the Bard
https://whole-beings.com/2024/
Posted on December 19, 2024
When I walked into the House of Blues for the first time, I realized that I had walked into a story. After all, stories take you to places you’ve never been, and that’s exactly what the folk art surrounding me did. It wasn’t just paint on walls or sculptures resting in corners; it was a portal. I was transported to the American South, a place I had never been, an expanse of dirt roads, front porches, and the unrelenting hum of cicadas that sang the backdrop of long, warm nights.
Each brushstroke whispered of lives lived in the margins, of hands that worked the land and fingers that strummed guitars late into the night. The art here wasn’t refined or polished, nor was it ever meant to be. It was raw, unapologetic, and grounded in the earth. Dots of paint spiraled into swirls that seemed to breathe, as if they too were alive and still telling their stories. Every skull, flower, and sunburst drawn across the walls spoke of ancestors, of spirits lingering just behind the veil, reminding you of life’s fleeting beauty and its haunting inevitability.
I felt the heavy presence of blues music in the air, an unspoken agreement between the art and the melodies. Both were born of pain, loss, and joy, revealing the soul of communities shaped by hardship and resilience. Folk art, like the blues, doesn’t ask for permission to exist, it emerges from necessity, from the need to carve beauty out of brokenness, to stitch together histories that were never neatly written.
The House of Blues wasn’t just a venue; it was a shrine to all that was unspoken, unsung in the annals of mainstream history. It celebrated the vibrancy and grit of cultures that had been shaped by struggle. As I stood among the swirling colors and intricate designs, I felt the pulse of life in each piece, art that wasn't confined to canvas or galleries, but birthed from the hands of people who had stories to tell and nowhere else to tell them but on discarded planks, in music, in food.
And there, in this collision of color, rhythm, and narrative, I found something sacred. I realized that folk art, like the blues, was not just a relic of the past, but a living, breathing testament to the human spirit. It wasn’t something you admired from a distance. It enveloped you, asked you to feel it, to remember where you came from, or perhaps, to discover where you had always been meant to go.
Each House of Blues I’ve visited since, whether in Anaheim, Las Vegas, Chicago or elsewhere, has its own version of this story. The walls may change, the swirls of paint may dance differently in the light, but the heartbeat remains the same. These places are not merely buildings; they are repositories of memory, of experience, of survival. Every visit is a reminder that folk art is more than decoration, it’s a map of where we’ve been, and a glimpse into where we’re headed.
Archie Byron was a man whose life was woven from the many threads of service, creativity, and resilience. Born on February 2, 1928, in Atlanta’s Buttermilk Bottom neighborhood, Byron embodied the spirit of a true Renaissance man. A U.S. Navy veteran, small business owner, and the founder of the country’s first African-American-owned private investigation firm, Byron’s influence extended far beyond the walls of his businesses. His early friendship with Dr. Martin Luther King undoubtedly ignited a passion for community, leading him to run for the Atlanta City Council in 1981, where he served for eight years, committed to making a difference in the place he called home.Byron’s legacy didn’t stop at civic service, his art became an outlet for expressing his deep connection to the world around him. His journey into folk art was sparked serendipitously when, working as a nighttime security guard, he found a piece of wood that reminded him of a gun. He took it home, shaped it, sanded it, and hung it on the wall, a simple act that opened the floodgates of his creativity. This love for the natural world led him to scour lakeshores and riverbeds, seeking out unusual wood formations to transform into functional art.
In his shop, amidst piles of sawdust, Byron saw potential. He began using sawdust to craft paintings and life-sized statues, giving new life to discarded material. His art often reflected his pride in his heritage and his contemplation of social and racial issues. His pieces, like Anatomy, Lakeside, Puzzles, and Tall Boy, are more than just visual experiences; they are deeply personal narratives that speak to his roots, his community, and his vision for a world shaped by both beauty and justice.
Archie Byron’s art, like his life, was grounded in the power of transformation. From wood to sawdust, from small business owner to city councilman, Byron’s legacy is one of reimagining what is possible when you look at the world—and its discarded pieces—with fresh eyes.
Jimmy Lee Sudduth’s art was born from the earth itself. Raised in rural Alabama, Sudduth’s earliest artistic inspiration came from his mother, who crafted natural medicines from herbs and roots. This connection to the land deeply influenced his approach to art, which began humbly, drawing in the dirt and on tree trunks around his home. His curiosity led him to experiment with the materials around him, blending mud with honey to create a mixture that defied the elements and left his early creations intact, a revelation that would shape his art for decades to come.
Sudduth’s works are as much a reflection of his environment as they are a testament to his resourcefulness. He infused his paintings with the textures and colors of the natural world, using mud, clay, and even lawn-mower exhaust to tint his creations. Grass, berries, and other materials became his palette, grounding his art in the Alabama soil where he grew up. His subjects, self-portraits, city skylines, and, most notably, scenes from everyday life in the South, are windows into a world where the ordinary becomes extraordinary.
His pieces, such as Log Cabin with Blue Roof, Soul Train, and Man on Bicycle, capture the rhythm and pulse of life in rural Alabama, transforming the familiar into something timeless. Sudduth’s art, like his life, was shaped by his environment, a deeply personal blend of memory, place, and imagination. Each work is not just a painting but a story, told through the eyes of a man who understood the power of the earth beneath his feet and the stories it could tell through his hands.
Bill Traylor was a storyteller of shadows and light, a man whose art rose from the soil of the South, unfiltered and alive with memory. Born into slavery in Alabama, Traylor's art emerged late in life, but his vision had been brewing for decades, steeped in the rhythms of the rural world he knew. His figures, bold, flat, and stark, are as much mythic as they are human, distillations of life on the edges, where survival, spirit, and imagination intermingle. Traylor didn’t need formal training; his art was born from a deep well of lived experience, from the raw and unspoken history carried in his bones. His drawings, often on scraps of discarded cardboard, seem simple at first glance, but they hum with energy, capturing the tension between freedom and constraint, joy and sorrow. Traylor’s work doesn’t just tell the story of a single man; it tells the story of a people, of a place, of a time when everything was in transition. His art is a bridge between worlds, past and present, seen and unseen, where everyday moments become sacred acts, etched forever in the lines of charcoal and color.
Howard Finster was no ordinary artist; he was a visionary, a mystic who blurred the line between the earthly and the divine. His work was a pilgrimage, each piece a sermon stitched together with vibrant colors, religious iconography, and fragments of scripture. Finster didn’t just paint; he channeled, pulling images and words from a world beyond the seen. His sprawling Paradise Garden, a sacred space in Georgia, was more than just a collection of art, it was a living testament to the fusion of folk culture and spiritual ecstasy. Finster believed he was called by God to paint, and that calling vibrates through every brushstroke, every meticulously placed shard of glass or mirror. His art was his altar, a place where the mundane and the cosmic collided, inviting anyone who wandered into his orbit to see the holy in the humble. Like the blues music he adored, Finster’s work came from deep within, echoing the heartbeat of a man who saw the divine not in cathedrals but in everyday things, a bicycle wheel, a Coke bottle, a blade of grass.
The Reverend Dr. Kathleen Rose holds a Doctorate in Clinical Pastoral Psychotherapy and a Master of Divinity. Her areas of focus are thanatology and Process Philosophy. Kathleen is an ordained interfaith minister. She currently works as a board certified healthcare chaplain, and as an Eco Chaplain. Kathleen is also student of Japanese Tea Ceremony through the international Chado Urasenke Tankokai associations of the Urasenke School in Kyoto, Japan. Kathleen Reeves is a published poet, and writer. She is a philosopher and a ponderer
Posted on December 19, 2024
When it comes to "the blues," you need to have experienced the blues to truly play them. Robert Johnson had the blues in abundance. His story is one of heartache and despair, intertwined with the history of slavery, a country disillusioned by its past, and the foreshadowing of future challenges. It's the tragic foundation of the infamous 27 Club, the tumultuous journey of talent and its acquisition, but it's also the cornerstone of Rock & Roll and modern music. Most notably, it's a story enveloped in mystery and intrigue.
Robert Johnson, born in 1911 in Hazlehurst, Mississippi, came from a family of sharecroppers. Though slavery had been abolished, his family still faced the harsh realities of systemic oppression, trapped in a cycle of grueling labor for meager pay. His father, Noah Johnson, relocated the family to the Delta to escape a lynch mob.
From an early age, Robert aspired to rise above the life of a field hand. While he was expected to work in the fields, he spent his time playing the guitar and singing songs that echoed the bitterness of oppression. It's said that his lack of interest in farm work may have led to abuse.
Though the exact time when Johnson began performing in juke joints is unclear, he temporarily set aside his musical pursuits when he married Virginia Travis. When she was eight months pregnant, she returned to her family home to give birth. Johnson stayed behind to work, but as the birth approached, he decided to join his wife, performing at juke joints along the way for extra money. Tragically, upon arriving at her family home, he discovered that both his wife and baby had died in childbirth and had already been buried.
This heart-wrenching loss fueled his dedication to music, driving his ambition to become a star. He found solace and a second home in bars and juke joints, where his legend began to grow.
The Man and the Mystery
Robert Johnson's life was marked by tragedy, hardship, and rejection, culminating in his untimely death at just 27 years old. For years after his death, details of his brief life and even briefer music career were largely passed down through word of mouth. Johnson recorded only 29 songs, which weren't widely released until the blues revival of the late 1950s. Only two known photos of him exist, and no video footage—his death certificate wasn't discovered until 1967. Johnson's enigmatic life has fascinated researchers and music historians alike.
Musicians have long marveled at how Johnson managed to produce the sound of a full band with an old six-string guitar that he modified to function as a seven-string. Johnson’s distinctive guitar techniques and emotive vocal style brought something entirely new to the music world. His transformation from being considered "noisy at best" to becoming a foundational figure in modern blues after a mysterious one-year disappearance only deepened the intrigue surrounding him.
Following the death of his wife and baby, Johnson frequented juke joints, emulating his idols Son House and Willie Brown. He would take the stage after their sets, but his playing was rudimentary at best and often irritated the audience.
Then, Johnson vanished for nearly 18 months. When he reappeared at a juke joint in Banks, Mississippi, where Son House and Willie Brown were performing, he astonished everyone. This time, his guitar didn't just make noise, it sang, leading other musicians to wonder what he had done, and at what cost, to achieve such rapid improvement. Johnson's development as a musician, especially his reputed transformation after a mysterious absence, make his transformation seem mysterious. His varied experiences, ranging from personal grief to intense musical practice, coalesce into a distinct musical style that had a profound impact on the blues genre.
ohnson’s ability to integrate these experiences into his music illustrates the Whiteheadian notion of becoming, where each moment is a culmination of past events and a transition to new potentialities.
Legend has it that Robert Johnson went to the Crossroads in the Delta and sold his soul to the devil for extraordinary musical talent. This myth incorporates elements of African American folklore, Christian symbolism, and the cultural context of the Mississippi Delta. Johnson’s music, in turn, prehends these diverse influences, creating a rich, multifaceted sound that still influences musicians.
Johnson himself did nothing to dispel the myth; in fact, he fueled it. His lyrics often referenced walking with evil and included hoodoo elements linked to African magic. His song "Crossroads" vividly describes him, referred to as Bob, falling to his knees and begging for help, fearing the darkness that threatened to catch him.
However, Johnson’s family disputes the tale of him selling his soul to the devil. They assert that he spent that missing year and a half with Ike Zimmerman, a fellow blues musician. According to his family, Johnson went back to the Hazlehurst area in search of his father, but instead met Zimmerman. The two practiced in the Beauregard Cemetery, where Zimmerman could teach Johnson without disturbing anyone. This version of events suggests that Johnson devoted those 18 months to honing his skills, eventually returning to the Delta juke joints with a talent that amazed everyone and significantly influenced the future of blues music.
Johnson's immense talent made him a sensation in the Delta. While playing at various juke joints, he met a young schoolgirl named Virgie Cain. Raised in a religious family, Virgie’s pregnancy with Johnson's child led her family to push Johnson away, forbidding any relationship between them.
Devastated by this loss, Johnson drowned his sorrows in whiskey, women, and music. He recorded 29 songs before his untimely death in August 1938 near Greenwood, Mississippi. Although his death certificate cites complications from syphilis, family members, storytellers, and researchers allege that he was poisoned at a bar called Three Forks in Banks, Mississippi, after being discovered in an affair with the wife of one of the owners.
Johnson's death at 27, along with the crossroads myth, is considered by researchers to be the origin of the infamous “27 Club”—a group of talented musicians who died at the age of 27 while grappling with personal demons. This group includes Jim Morrison, Jimi Hendrix, Janis Joplin, Kurt Cobain, and Amy Winehouse.
Robert Johnson's music continues to resonate today. His 29-song album, re-released in 1958, cemented his place in music history. Countless musicians have covered his iconic songs, and his influence on the music industry remains profound. Though Johnson's life was fraught with struggle, his descendants are committed to helping young musicians pursue their dreams, ensuring that his legacy endures.
Posted on December 19, 2024
The sky, vast and cold, stretches like the skin of an ancient drum, taut and waiting for the rhythm of winter to begin. The sky thickens, a blanket of silence draped over the land, and somewhere in the cold, there is a knock at the door. Out of the deep silence, she arrives, her form a fleeting echo of something older than words. In the depths of winter, the veil between worlds thins. Draped in ribbons, shadows clinging to her like long-lost kin, her skeletal grin glints pale as starlight. The horse skull she wears is not death, but a reminder, there is always more life beneath the surface.
The Mari Lwyd, the Grey Mare, waits at the threshold. Her presence is not a ghost of the past, not a relic, but as a force that pulls the present into remembrance…. a reminder of the earth’s deep rhythms, those forgotten cycles of life, death, and renewal that continue to pulse beneath the frost.
Her steps, slow and deliberate, hum with the pulse of a world we’ve forgotten, a world where the veil between the living and the dead was thin as breath. She is not just a relic, but the embodiment of winter itself, a force that strips everything back to its bones. Yet, in her cold grip, she carries the seed of something more, something waiting to be reborn.
Before there were churches, before roads carved the land into pieces, there were horses. Sacred. Sovereign. Wild. The Mari Lwyd comes from that ancient lineage, when horses were more than beasts, they were conduits between worlds, the living link between the human and the divine. Her origins are buried deep in the Celtic soil, intertwined with stories of gods and goddesses, of Rhiannon, the horse goddess who carried the weight of sovereignty and the mysteries of the underworld.
The Mari Lwyd, too, carries these stories in her bones, stories of a time when horses were honored as more than tools, they were the keepers of wisdom, the ones who could walk the line between life and death. In her hollow eyes, we see not emptiness, but the reflection of everything we’ve forgotten, the pulse of the earth beneath the frost, the way the land itself holds memory. Her skeletal grin is a reflection of what we try to forget: that life and death are not separate. They dance together, intertwined, one always leading the other. She is winter’s breath, cold and sharp, but carrying the seeds of what is yet to come.
The Mari Lwyd doesn’t just knock at doors; she knocks at the walls we’ve built around ourselves, the stories we’ve forgotten to tell. She demands more than fear or reverence. She asks for our wit, our poetry, our humor, our willingness to play with the darkness instead of shrinking from it. In her presence, we remember that to survive the long night, we must gather, not in dread, but in shared stories and laughter. Winter’s bite is sharp, but it’s in the resilience of the heart that we find warmth.
She challenges us, not with the cold, but with the truth that we are all part of this endless turning of the seasons. Life never truly stops, even in the stillness of the longest night.
She is a gatekeeper, a trickster, a reminder that the cycle of death and life is one we cannot escape, only embrace. The earth beneath her hooves may seem frozen, but it is not still, it’s dreaming of spring, of what will come after dormancy and bloom.
In her wake, we remember how to stand in the cold and see the beauty in its starkness. Her challenge is not just to endure the winter, but to meet it with open hands and open hearts, knowing that what feels like an ending is only a pause, a turning of the wheel. She is not death’s herald; she is the whisper that life is always waiting underneath.
But as the world changed, so did she. The old gods folded themselves into the new stories. The Mari Lwyd walked into the world of Christian myth, merging her ancient meaning with new symbols of light and renewal. No longer the wild mare of the Otherworld, she became the creature of midwinter ritual, arriving between Christmas and New Year, a liminal presence asking to be welcomed. In her approach, there is a challenge: Can we meet the darkness of the season, the cold grip of death, with wit, with song? Can we remember the resilience that lives within us?
The Mari Lwyd carries the weight of the land’s memory, its gods and goddesses etched into the bones she wears. She belongs to the deep time of the earth, to the eternal dance of soil and seed, death and birth. Yet she walks among us still, not as a myth, but as a reminder of how resilient we are, how we can meet the long night not with fear, but with song. Her rituals survive, though they have changed form. In some places, she still comes, still knocks, still waits for someone brave enough to open the door. The Mari Lwyd is carried through villages, her horse skull adorned with ribbons, her hollow eyes echoing with the weight of old stories.
When the world began to modernize, when cities grew and the land was divided, the Mari Lwyd was almost forgotten. Her knock faded into memory; her bones left behind in the stable of folklore. But even now, there are places where she is revived, where the old stories are sung again, where the cold knock of winter is met with warmth and laughter. The Mari Lwyd, with her grinning skull, her ribbons trailing like threads of forgotten memory, walks among us still.
As she knocks, she asks us to remember. Not just her, but ourselves. She asks us to gather, to sing, to exchange stories and words, to use our voices to resist the stillness of the grave. She knocks, and we are called to answer, not with fear, but with the knowledge that winter is just one part of the cycle. Spring will come. Life will return. But first, we must meet the cold, the darkness, the skeletal mare, and remember the beauty that lies within. We are part of the winter’s transformation, part of the story that continues to be told, in the frost on the window, in the breath of the cold air.
She is not gone. She cannot be. Her steps are too old, too woven into the soil itself. The Grey Mare reminds us that we are part of a larger story, one that doesn’t begin and end with us, but stretches back through the ages and forward into the unknown. Her knock is winter’s call, but also the whisper of spring waiting in the wings. She carries the tension of life and death, reminding us that one always makes room for the other. The Mare stands at the threshold, inviting us to step into the deeper mystery: that even in the stillness, life is always unfolding. She is our reminder that we are always living in the balance between what was and what is becoming.
The Reverend Dr. Kathleen Rose holds a Doctorate in Clinical Pastoral Psychotherapy and a Master of Divinity. Her areas of focus are thanatology and Process Philosophy. Kathleen is an ordained interfaith minister. She currently works as a board certified healthcare chaplain, and as an Eco Chaplain. Kathleen is also student of Japanese Tea Ceremony through the international Chado Urasenke Tankokai associations of the Urasenke School in Kyoto, Japan. Kathleen Reeves is a published poet, and writer. She is a philosopher and a ponderer
Posted on December 19, 2024
The Christmas story often unfolds as a tale of divinity wrapped in swaddling cloths, a moment where the eternal and the ephemeral converge. But what if we looked closer, peeling back the gilded traditions, and saw it not as a singular event, but as an invitation into the boundless possibilities inherent in all life?
A baby, any baby, is a universe unfolding. Their tiny hands, curled like nascent leaves, hold the possibility of forests. Their first breath, a whisper, carries the resonance of creation itself. The story of the Christ Child is not just about one extraordinary birth, but a reminder that every birth is extraordinary. Each child arrives carrying the potential to rewrite the world, to unearth what has been buried, to weave new threads into the fabric of existence.
The nativity, then, is not just about God becoming human. It’s about God continually birthing herself into the world. In this story, God is not the distant patriarch but the nurturing mother, the womb that holds and brings forth life. The Divine becomes the artisan of flesh and breath, stitching herself into the very fabric of our humanity. And if God births the world into being, then every mother becomes an echo of this cosmic creativity, and every child is an altar where heaven meets earth.
The manger becomes a metaphor for the unexpected places where holiness resides: the unpolished, the overlooked, the ordinary. Straw becomes the bedding for the infinite. The animals, quiet witnesses, embody the natural world's silent yet steadfast participation in miracles. Here, in this simple setting, the sacred and the mundane intertwine, reminding us that the divine is not "out there," but always right here.
And what of the child? A baby is a mystery, a seed of infinite potential. Each is a microcosm of creation, carrying within them the whispers of stars, the rhythm of oceans, the poetry of galaxies spinning in their DNA. When we cradle a newborn, we cradle the cosmos. To see a child is to glimpse the face of God, not because they are perfect, but because they embody the perfect possibility.
The Christmas story is not one story but many stories, threaded through time and culture. It is a hymn to hope, a dance of beginnings, a reminder that life itself is a gift. The Divine Mother births not just one child but all children, not just once but always. And every time we welcome a child into the world, we participate in that great act of creation, affirming that love is the only force capable of making something out of nothing.
This Christmas, may we find the story in every cradle, in every act of creation, and in every moment where possibility takes its first breath. And may we remember that the divine spark is not confined to a single manger but glows within us all.
Posted on December 7, 2024
The crossroads is an archetypal concept loaded with potentialities that hold significant cultural and spiritual symbolism in various traditions and folklore around the world. Historically, crossroads were seen as places of transition and change, often believed to be imbued with mystical properties.
Symbolically, it can signify a place where two realms meet, embodying the notion of liminality, a space "neither here nor there," "betwixt and between." In many cultures, these locations are seen as intersections of the physical and spiritual worlds, making them powerful sites for rituals and otherworldly experiences.
In African and African American folklore, particularly within Hoodoo and Voodoo practices, the crossroads is famously associated with the figure of the trickster or the devil, where one might go to make pacts or gain supernatural knowledge. Similarly, in ancient Greek religion, crossroads were sacred to Hecate, the goddess of witchcraft and magic, who was believed to haunt these liminal spaces. The symbolism of the crossroads often embodies the idea of choice and destiny, representing pivotal moments in one's life where crucial decisions must be made. This enduring motif underscores the universal human experience of navigating critical junctures and seeking guidance at the intersections of our journeys.
The upcoming American election is often described as a crossroads due to the significant choices facing the country on various critical issues, including the economy, healthcare, climate change, and social justice. Though not known at the time of this publication, the outcome of the election could steer national policies in markedly different directions, reflecting the divergent visions of the competing parties and candidates. As such, this election is a pivotal moment that could shape the trajectory of the United States and affect the world for years to come. We stand at a crossroads, both hopeful and cautious at the same time. We have been at a similar crossroads not too long ago, and our direction caught many off guard. The crossroads can do that.
At this crossroads, we encounter a multitude of perspectives, ideas, and possibilities. Each candidate represents a different vision for the country, offering diverse solutions to the challenges we face. This moment is also a point of encounter, where we come across friends, neighbors, and fellow citizens, each with their own hopes and concerns. It is a time of vigorous debate and discussion, where our collective values and priorities are tested and expressed. The crossroads symbolizes the meeting of past experiences and future aspirations, where we must consider the lessons of history and the promise of new possibilities.
As we stand at this pivotal juncture, we are reminded of the interconnectedness of our decisions. Those who are experiencing anxiety are imagining a dark future. They are deep in anticipatory grief yet what has been lost at this point? We do not yet know the outcome as I write these words. Our imagination takes us down roads which we have not traveled. We feel the weight of the future on our shoulders because this is a moment of profound responsibility, where the choices we make will shape the fabric of our society and the legacy we leave behind. But isn’t that true of every moment, every event?
Whatever we do next, we do it together. Let’s take each other’s hands and walk each other down the road to face what comes.
Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;
Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same,
And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.
I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I—
I took the one less traveled by,
And that has made all the difference.
–Robert Frost