The Firebird XLIV

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XLIV

And now, though the scene around me was so terrible and the air so thick with desperate cries, I felt myself slip into a state of inexpressible rest and peace.  So intense was the heat as we drew nearer the flaming gateway that it no longer registered on my senses.  The wound in my heart burned hotter than ever, and I began to feel as if I were melting, both inside and out.  It was an indescribably pleasant and soothing sensation.  Relaxed, supple, flexible, and yielding, my body sank deeply into the lady’s arms.  I closed my eyes and leaned my head against her breast.

When we were almost directly beneath the fiery arch itself, my repose was suddenly shaken by the strident sound of a powerful revving engine.  Raising my head to glance in the direction of the noise, I found that its source was none other than the elegant yacht manned by my old friends Ralph, Jack, and Dr. Roger.  All three were on the vessel’s bridge, wrestling frantically with the controls, striving with every ounce of their gas-powered might to break free of the force of the current which was drawing them inexorably into the sun’s open mouth.  On either side of the yacht hundreds of other craft, both large and small, were streaming through the bright portal surrounded by flaming bits of flotsam and jetsam.

As I watched, the laboring yacht nosed slowly around, gradually putting its stern toward the sunset.  Then, with a final surge of power, it inched its way out of the current and drew off slightly to the south.  But its struggle was far from over; for, as I have explained, the waters on either side of the sun – those not sucked through the fiery gateway – were pouring over the margin of the world in an endless cataract.  Any vessel coming this far had only two options:  either it must pass through the sun’s arch or fall over the edge.

Its engines screaming, its tailpipes shuddering and spewing black smoke, the yacht struggled to escape the irresistible pull of the falls.  But it was all to no avail.  Just as the prow began to turn to the east, the craft’s progress suddenly faltered, then halted altogether.  In the next instant the stern burst into flame.  Then came a terrific explosion as the fuel tanks were ignited and a shattering of glass as the cabin windows burst.

With that the nose swung swiftly around to the west and the entire craft went spinning over the precipice in a cloud of spray and smoke.

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Skepticism

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              “If you don’t stand for something, you’ll fall for anything.”  

         — Variously attributed to Alexander Hamilton, Peter Marshall,                                       Gordon A. Eadie, et al.

 

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For reasons that desperately need to be explained at greater length, cynics and skeptics have been given a bad name in the church and most “religious” circles.  This is a great tragedy.

Our word skepticism is derived from the Greek skeptomai, “to look at, check out, put to the test.”  The skeptic is a person who doesn’t take things at face value.  He subjects everything to a rigorous examination, searching for the substance that lies beneath the surface.  He adheres to the highest possible standards of good and bad, real and unreal, and he accepts only those assumptions and assertions that are solid enough to pass the test.

The true Pilgrim is an indefatigable skeptic – perhaps the only real skeptic left in the modern world.  He knows that gullibility is no asset to those who travel the road beyond the Wicket Gate, for it is a road lined on either side with persuasive counterfeits and attractive shams.  He remembers the word of warning given to all who dare set foot upon this path –

                                               Upon a world vain, toylsom, foul

                                                A journey now ye enter;

                                               The welfare of your living soul

                                                Ye dangerously adventure

 – and, accordingly, he arms himself with the shield of suspended belief.  This is just another way of saying that he equips himself with genuine faith.

Nathanael, one of the first followers of the Original Pilgrim, was a skeptic to the core.  When his friend Philip came to him and said, “We’ve found the Messiah, and he comes from Nazareth,” Nathanael responded by asking, “Can anything good come out of Nazareth?”  Nowadays he’d be labeled a “downer,” a “defeatist,” a “rotter,” or a “negative thinker.”  His sarcasm would be condemned as hurtful, insensitive, and “bigoted.”  But Christ called him “an Israelite in whom is no deceit.”  Nathanael was honest and transparent, but he was something else as well:  he was intent upon finding the Real Thing and determined to settle for nothing less.

True skeptics are an endangered species.  That’s because you can’t have real skepticism where no one cares about Truth.  Under such conditions, all you get is a lot of pretentious, mushy, and insincere “tolerance” for “beliefs” that don’t mean anything to anybody anyway because everyone assumes that they’re all equally imaginary and irrelevant.  People who are convinced that the Real Thing doesn’t exist have no need to defend themselves against counterfeits.  They’re as happy as clams with or without them.  The skeptic, on the other hand, is on a quest, and he can never be satisfied until it is achieved.  If he ever gets to the place where truth-claims no longer matter, he will find himself out of a job.

The Pilgrim, then, is a genuine skeptic for the simple reason that he still believes in Truth.  It’s precisely because he cherishes the Real Thing so deeply and intently that he remains so resistant, critical, iconoclastic, and “intolerant” in his response to all substitutes, replacements, impostors and phonies.  Like Peter, when asked if he is on the verge of turning away from his Master, he can only say, “Lord, where else can I go?  You alone have the words of eternal life.”  Having seen the glory of the One and Only, he cannot and will not brook the claims of any other.

 

 

 

A Stranger and An Exile

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Nothing ever written goes so far as the devil’s words to Christ in Saint Luke concerning the kingdoms of the world.  “All this power will I give thee and the glory of it, for that is delivered unto me and to whomsoever I will give it.”  It follows from this that the social is irremediably the domain of the devil.  The flesh impels us to say me and the devil impels us to say us; or else to say like the dictators I with a collective significance …

… I am well aware that the Church must inevitably be a social structure, otherwise it would not exist.  But in so far as it is a social structure, it belongs to the Prince of this world …

… I do not want to be adopted into a circle, to live among people who say “we” and to be part of an “us,” to find I am “at home” in any human milieu whatever it may be …  I feel that it is not permissible for me.  I feel that it is necessary and ordained that I should be alone, a stranger and an exile in relation to every human circle without exception.

                       — Simone Weil, Letter II from Waiting For God, pp. 12-13

The Firebird XLIII

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XLII

I felt my head begin to swim as I looked first at the basket of apples and then up into the boy’s clear blue eyes.

“Is it possible …” I stammered.

“Say no more,” he interrupted.  “I am the man you met under the tarpaulin on the raft.  Oh, if only you could see yourself now!”  And he laughed as if he could not contain his joy.

Then I took one of the apples from the basket and ate it with great relish. No apple ever tasted sweeter.  It warmed my heart from within and dispersed the terrible sense of dread that had gripped me for so long.  I wiped my mouth and smiled up at the boy, a feeling of relief and inexplicable peace washing over me like a summer rain.  But in the next moment I was stricken with a feeling of sudden weakness.  My legs collapsed beneath me so that I fell down and lay upon the surface of the water at the boy’s feet.

“What is happening?” I whimpered in alarm.  “You said that eating the apple would give me strength.  Instead, I feel so weak that I cannot even stand.  How can I complete my journey now?”

“Take courage,” said a new voice.  “Your weakness is your strength.  You are now too young and small and feeble to stand or walk on your own.  You are happy and to be envied, for I am now going to carry you the rest of the way.

I turned my head in the direction of the voice.  There behind me stood the three ladies, Givers of the Gifts, who had the power of changing their shapes and taking on the form of birds.  It was the dark-haired one who had spoken to me, the one I understood to be the eldest, the wise raven of the night sky.  She was clad all in black and midnight blue, a diadem of white gold about her brow.

On her right stood the dove, the lady of the auburn hair.  She seemed larger and more majestic than I remembered her.  Her face and eyes glowed, her cloak of white feathers was thrown back over her shoulders, and her bare arms were resplendent with armlets and bracelets of silver.  Even her hair seemed to have changed its color to a fiery red, and it appeared like an aura of flame as the hot wind whipped it wildly to and fro.

On the left stood the youngest of the three — the sparrow, the girl with the circlet of spring flowers in her golden hair.  She looked at me and smiled, and I smiled back.

Then the dark-haired lady stooped down and lifted me in her arms.  Straightening up, she turned to face the sunset, the golden-haired girl taking her place beside us and holding me by the hand.  But the lady with the fiery red hair went on ahead, leading the way through the reefs and rocks, past the disastrous smokes and flames, over the flashing wave-tips, straight into the burning gateway of the setting sun.  The boy went beside us, holding his clay lamp aloft, its pale flame strangely visible even against the blinding background of the sun’s rays.  In the sky above me the Firebird reappeared.

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Living Allegory

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“In a larger sense, it is, I suppose, impossible to write any ‘story’ that is not allegorical in proportion as it ‘comes to life’;  since each of us is an allegory, embodying in a particular tale and clothed in the garments of time and place, universal truth and everlasting life.”

        — J. R. R. Tolkien, letter to W. H. Auden, June 7, 1955    

The Firebird XLII

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XLII

“Help me!” I cried, turning my face up towards the Firebird; but my voice was lost amid the screams and shouts of the shipwrecked.

The water was up to my chest now.  I craned my neck, twisting my head this way and that in an effort to take in my surroundings for what I feared might be the last time.  The scene, which I had expected to be so glorious, had taken on an entirely disastrous aspect.  Tongues of flame flickered on every side, licking the sulfurous air.  Shafts of blood-red sunlight pierced the thick and gathering purple smokes.  Despite the heat the wound in my heart grew cold and I remembered the word the Bird had used in answer to my question:  ambiguous.

Then once again I heard his voice as if from inside my own head:  “The book!”

Quickly I produced the little book and opened it.  The first words that met my eye were fear not.

“Fear not,” I said, repeating them over to myself.  “Fear not.  Be not afraid.”  With my mind and my mouth I tried desperately to quell my rising fears.  But it was no use, for the dread was not in my mind.  It had nothing to do with the words of my mouth.  I felt it as if it were a dark thread in the very fiber of my being.  My heart was floundering helplessly in an ocean of terror just as surely as my body was sinking into the waters of the sea.  I clenched a fist and raised it to the sky.

“‘Fear not!’” I cried, my chin in the water.  “What good does it do to tell me that?  ‘Fear not!’  You might as well throw me into the sea and tell me not to sink!  You might as well command a stone to float or a feather not to fly before the wind!  What does it accomplish?  How does it help?”

But no answer came, only a repetition of the command:  fear not.  Horror engulfed me and my head slipped beneath the water.

I don’t believe I remained below the surface for more than a few seconds, but it felt like an eternity, during which a flood of confused thoughts went spiraling ceaselessly through my brain.  Foremost among them was this:  To have come so far only to be drowned in sight of the goal.  I wondered why this should be and what sense it could possibly make.

That’s when I felt a hand take hold of mine.  It gripped me tightly and began to pull, and in the next instant I was rising up out of the water.  I lifted my eyes as my head broke the surface and saw the sky, black with the smoke of burning ships and boats, and the wave-tips red with the lurid light of the dancing flames.

Then I turned and looked up into the face of my benefactor.  What a surprise to find myself staring into the eyes of a boy a little larger than myself!  He stood upon the water and drew me up to stand beside him.  His clothes, which were far too big for him, were all in rags, but I paid little attention to that.  What caught my eye was the cloak of heaven blue that he wore over everything else, the red clay lamp that he held in his hand, and the basket of golden apples that hung on his arm.

His smooth cheek glowed and his eyes danced bright in the firelight as he held out the basket of apples.

“Take and eat,” he said with a smile.  “You’re hungry, and you’re going to need your strength.”

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A Religious Duty

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“A modern state can function only if the citizens give it their support, and that support can be obtained only if privatization is erased, if propaganda succeeds in politizing all questions, in arousing individual passions for political problems, in convincing men that activity in politics is their duty.  The churches often participate in campaigns (without understanding that they are propaganda) designed to demonstrate that participation in public affairs is fundamentally a religious duty.”

                      — Jacques Ellul, Propaganda,  

The Firebird XLI

 

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XLI

The dazzling half-circle on the horizon grew larger and larger as I sped forward, its great arch towering above me and filling half the sky.  The heat was beyond anything I had ever experienced.  I felt small and withered before it, like a tiny black raisin bobbing on the surface of the sea.  It seemed as if I must soon burn away or melt into nothingness beneath the fierceness of the relentless blaze.

Gradually I began to notice that there were other people all around me, some walking or standing on the current as I was, some swimming, some floating, many in boats and rafts and sea-going vessels of all kinds, all of them heading directly into the sun.

Next I heard a tremendous rushing sound which at first I took for the roar of the sunset’s flame, but soon recognized as the voice of many waters.  Squinting narrowly into the blinding brilliance, I could see that the sun was not a solid disc of fire, as I had supposed, but rather a ring, an arch, a flaming gateway through which the ocean was being sucked as if through a huge drain at the margin of the world.  This, as I now realized, was the source of the current’s pull.  Peering through the fiery portal, I thought I could make out bright pin-pricks of stars shining in a velvet purple sky on the other side.  At the same moment, I discovered the reason for the booming in my ears:  on either side of the bright arch the sea was thundering over the edge of the horizon into a dark, unknowable emptiness below.

Jagged reefs appeared on the right hand and the left as the current made its way straight on into the flaming gateway of the sun.  It became clear to me that if I simply stood upon the surface I was certain to reach my goal without the slightest exertion of effort on my part.  In spite of this, I felt oppressed as with a deep and growing sense of inward dread.

Suddenly I heard cries and screams rising above the roar of the waters:  “Help!  We’re lost!  We’re ruined!”

I whipped my head around in the direction of the sound.  What I saw took my breath away.

It was a shipwreck.  There on a razor-sharp reef, its prow riven in, its cracked and creaking masts swaying and tipping crazily against the sky, lay the great golden-sterned galleon that had passed me by so long ago, the Sunrise.  I saw its passengers, all in their fine silks and velvets and laces, leaping by scores into the boiling foam, mad with terror, some with linen napkins still at their throats, others with silver forks and spoons in their hands.

An instant later the entire ship burst into flame, ignited by the sheer heat of the sun.  Flinching to one side, I saw that hundreds of other small craft – wooden skiffs and rafts and dinghies and boats of every description – had similarly caught fire, and that their crews, too, were leaping into the water on every side.

“This will surely be the end of me!” I cried to the Firebird, who was still soaring overhead.  “I’ll be burnt to a crisp!  How can I possibly go on?”

And as I my sense of dread grew ever stronger, I felt myself sinking slowly beneath the waves.

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The Tradition of the Elders

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That night old Arrowmaker found his fire warmed by boys come to sit around him as in his youth, before everyone had guns.  Once more they came to watch him as he trued the shafts with his scraper and notched them for the feathers. 

                      — Mari Sandoz, Cheyenne Autumn

 

* * * * * * * * * * * *

 

Citior, altior, fortior – “faster, higher, stronger.”  That’s the official motto of the Olympic Games.  It’s also a neat and tersely symbolic summation of what it takes to be a “somebody” in the modern world.

The coiners of the Olympic slogan could easily have added iunior – “younger” – to this list of desirable comparative adjectives, but that would have been superfluous.  Everybody already knows that youth is prerequisite to speed, strength, and skill.  In fact, it would be fair to say that almost all of the qualities associated with “winning,” not only in the Games but in the kosmos at large, belong exclusively to the young.  That’s particularly true in the “First World” of the West, and truest of all in the good ol’ USA.

“Our American culture does not esteem the elderly,”[1] says one astute observer, summing up the situation in eight short words.  His observation has become a truism in a culture where the economy thrives by commercializing youth and keeping “grayness” carefully out of sight and out of mind.

It wasn’t always this way.  Not that “ageism” – bias against the elderly – is an entirely new phenomenon.  Far from it.  But in the recent past it’s been ramped up, hyped up, and exacerbated to an unprecedented degree.  It’s not hard to see why.

Ever since the Industrial Revolution we’ve been living in a technological rather than a traditional society.  The two operate on the basis of radically different assumptions.  Traditional societies depend upon the faithful transmission from one generation to the next of a long-established and unchanging body of practical know-how and life-skills.  Under this kind of system, older people are naturally valued and respected as the indispensable keepers, preservers, and propagators of the “tribal lore.”  Younger people look up to them because they desperately need them.  Their expertise is the key to survival for future generations.

It’s altogether different in a technologically based society.  Here there is no fixed body of “lore” to be passed from grandfather to father to son.  Here the practical knowledge required for economic survival changes on an almost daily basis.  In this context, it’s not familiarity with and command of a tradition that counts, but innovation, inventiveness and adaptability – qualities we naturally associate with the young.

In the 1870s the Northern Cheyennes of Wyoming and Montana were still a traditional society – one of the hundreds of ancient and distinct North American cultures to be crushed to dust and swept away before the relentless advance of “The Technological Society.”  It’s a measure of how rapidly and efficiently the new system supplants the old that, after surrendering to the juggernaut, it only took about five years for the tribe’s younger generation, many of whom had spent a significant portion of their lives on or around the government “agencies,” to begin losing touch with the tradition of their ancestors.

All that changed drastically when two Cheyenne Old Man Chiefs, Dull Knife and Little Wolf, made a decision to lead their people out of captivity in Indian Territory (Oklahoma) and back to their home on the Yellowstone River.  On the night of September 9, 1878, about 300 Cheyennes, men, women, and children, went AWOL with almost nothing but the clothes on their backs and a few supplies and firearms.  By a strategy of constant running, fighting, and hiding some of them managed to elude the military might of the most advanced nation on earth for nearly seven months.

This was a remarkable feat on any reckoning, but it wouldn’t have been possible apart from the tradition of the elders.  In a very real sense, those few Cheyennes who eventually made it as far as Montana owed their lives almost entirely to the skills of the aged Arrowmaker, who knew how to shape bows and shafts when guns and ammunition ran low; to the Grandmothers, who understood herbs and plants and the preservation of game meat; and to the old hunters and guides, who taught them how to cover their tracks “so the earth seemed touched only by the wind.”[2]

In many ways, the Northern Cheyenne Exodus is a picture-perfect parable of the Pilgrim Path.  It’s the story of a ragged band of hassled and harried travelers struggling to find their way home through unthinkable trials and against horrendous odds.  More than that, it’s a testimony to the indispensable value of the Old Ways.  Seen from the right perspective, it serves as a reminder that Pilgrims, like the younger Cheyennes of Little Wolf’s band, are in many ways dependent upon the wisdom of those who have trod the path before them:  veterans of faith with the experience to act as wise custodians and purveyors of a precious body of eternal truth – truth that never can and never will change.

______________________________________________________________________

[1] Steven J. Cole, “Psalm 71:  Growing Old God’s Way,” © 1993.

[2] Mari Sandoz, Cheyenne Autumn (Lincoln:  University of Nebraska Press, 1953), p. 153.

Back to School

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“The sheep-like tendency of human society soon makes inroads on a child’s unsophistications, and then popular education completes the dastardly work with its systematic formulas, and away goes the individual, hurtling through space into that hateful oblivion of mediocrity. We are pruned into stumps, one resembling another, without character or grace …”

“Schools are a menace, and city life is canned.”

                   — Painter and Illustrator N. C. Wyeth

The Firebird XL

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XL

And so I rode the green sea current down the long corridor between the two great rocks, the small gray bird perched quietly and unobtrusively upon my shoulder.  When I was not reading in my little book I spent the time in talk with him.

“How wonderful it will be to see the sun again!” I babbled.  “I’ve been in the darkness for such a long time.  It’s not far now, is it?  What will it be like when we reach that place?”

“Ambiguous,” was his reply.

Ambiguous?  What could he possibly mean?  I had no idea, but I had long since ceased to expect clear answers from him.  So I kept quiet and restrained myself from questioning him further.  It was enough to know that I could trust him to be a true and faithful guide.

At length the channel widened out and the rocks fell away on either side.  The blue sky opened out in front of me, so bright to my eye as to be almost blinding.  I closed the book and stood upon the surface of the water, riding the swift ocean current, watching as sea and sky unfolded in a panorama of dazzling brilliance.  The last grim point of rock slipped away and the current flung me, staggering to keep my balance, out into the surging blue plain of the open sea.  Flinching, I squeezed my eyes shut and turned away; for there on the horizon was the edge of the setting sun itself, a radiant segment of a circle, an archway of flaming fire sitting at the edge of the world.

Covering my poor eyes, which had been weakened by such a long sojourn in the shadows, I turned to speak to the bird on my shoulder.  He was gone.  There was a flash of light, and I raised my head to see the Firebird, in all his glory, soaring ahead of me in the air.

All in an instant I was seized with an inexplicable sense of fear.  “What shall I do now?” I called to the flaming bird.

As if from within my own head his voice came to me, still and soft:  “Take one step and then another.  Go straight on into the sunset, through the blaze of the evening and out into the glory of the dawn.  There is no turning back now nor any turning aside.  The current is too strong.”

It was true.  The river in the ocean was picking up speed, flowing faster and faster every minute, drawing me irresistibly towards the fiery arch at the meeting place of sea and sky.  I knew that by my own efforts I might either speed or impede my progress, but with or without them I was sure to reach the place in due time.  And so I resolved to follow the Firebird’s instructions:  one step at a time, placing one foot before the other, I walked upon the surface of the stream in the midst of the swelling sea, faster and faster into the red blaze of the sunset.                            

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The Firebird XXXIX

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XXXIX

Even as he spoke the current gained strength, sweeping me swiftly away from that place and down the middle of the strait corridor between the two rocks.  I did nothing but stand upon the surface of its flow as it carried me rapidly along.  At the end of the channel, in the narrow gap between the dripping black walls where the rocks fell abruptly away on each side and the water spilled out into the open sea, I could see the horizon.  It was a very small piece of the horizon, but bright with clear colors and more than adequate to provide me with a powerful hint of the glory soon to be revealed.

Though profoundly thankful and filled with the joy of anticipation, I could not help turning to the small gray bird, who sat perched on my shoulder, and asking, “Why did you leave me?  And at such a terrible moment?”

“I never did,” he replied.

“How was I to know that?  I couldn’t see you!  When I followed the book’s instructions and looked up, you weren’t there.  What was I supposed to think?”

“Wasn’t the course clear to you?” he answered softly.  “Where else could you have gone?”

“But such a course!” I exclaimed.  “With monsters and blood-sucking predators on either hand!  It was like a death-trap!  Why did you lead me this way?”

“Have you or have you not be delivered?” he responded.

I, of course, had nothing to say in return.

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