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In My Right Mind

My healthy right mind
is not one likely to retain left brain
disparate details
more than elastic and interconnected trends.

So it has been with U.S. religious history recall.
I live immersed in impressions of indigenous communities
without investment in distinguishing
relationships within ecological nature
from communications between theological spirits;
without language capable of recognizing difference
between left brain either/or outside divides
and right mind both/and inside dialogue.

I remember early religious cultures
were also natural tribal communities
of profound communication resonance.

I seem to remember prophets for change,
for renewed faith communities,
were those whose personal immersion experiences
within nature/spirit
ecological theologies
were marginalized,
considered heterodox
and/or not colonizingly competitive enough
to safeguard patriarchal fertility
regenerativity
sacred communion
of Earth’s interdependent health/wealth web
inherited from faithful progenitors
and projected to continue only without multicultural change
by uniformly utilitarian future robotic generations.

While U.S. religious history
is dominated by exodus trends,
advocates of old time religious revival
often break off from frozen icebergs
claiming it is no more possible for Earth’s sinful nature to change
than it is for a transcendent god of punishing jealousy
to change His ever-loving mind about evil nature, fallen
down and up
in and out against good healthy HolySpirit.

Yet this Great Transitional divide,
when we consider global religious history
back to indigenous nature/spirit immersion experience
of multiculturing EarthTribes,
appears like a Great Fall
after, and maybe not before,
this human species became supremely self-anointed prophets
of self-inflicted divine realms
inspiring more of a Great Rapture
co-arising communal healthy wealth
back when prophets
and sages,
seers and witches
were being devoured by dinosaurs,
decimated by protracted frozen winters,
unseasoned steamy swamps
of nature/spirit immersion
in marginalization experiences.

Could it be
that ecological relationship,
or lack thereof,
predicts theological communication,
compassion,
and lack thereof?

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