"[A] young kid from the Andes who's raised to believe that that mountain is an Apu spirit that will direct his or her destiny will be a profoundly different human being, and have a different relationship to that resource or that place, than a young kid from Montana raised to believe that a mountain is a pile of rock ready to be mined. Whether it's the abode of a spirit or a pile of ore is irrelevant. What's interesting is the metaphor that defines the relationship between the individual and the natural world. I was raised in the forests of British Columbia to believe those forests existed to be cut. That made me a different human being than my friends amongst the Kwagiulth who believe that those forests were the abode of Huxwhukw and the Crooked Beak of Heaven and the cannibal spirits that dwelled at the north end of the world,"
The image below was taken at Temppeliaukio, a rock-hewn Lutheran church in Helsinki, beloved for its idiosyncratic architecture and exceptional acoustics. Often referred to as 'Church of the Rock', it is a monolithic church cut out from a single block of stone -- something it shares in common with 12th century churches in the Ethiopian town of Lalibela.
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[download forthcoming]
0:03:08 - promo: 'aelita: queen of mars' screening with music by Fire Moss
0:03:37 - station id: Jack Layton
0:03:48 - promo: cfrc funding drive prizes
0:04:39 - psa: four directions aboriginal center
0:05:37 - Conjunto of Cusipata (Smithsonian Folkways) - 'Chileno'
0:08:39 - Eliane Radigue - 'Kailasha' (Excerpt 1)
0:0":""' - talking: on Lord of Quyllur Rit'i Festival in Peru, Eliane Radigue and Buddhism, mountain themes in Canaanite and Hebrew religion, [1], [2]
0:12:19 - The Incredible String Band - 'The Mountain of God'
0:14:12 - Elvis Presley - 'Crying in the Chapel'
0:16:35 - Death Cab for Cutie - 'St. Peter's Cathedral'
0:21:05 - Julia Brown - 'library'
0:23:40 - Hop Along - 'Diamond Mine'
0:29:13 - Jawbreaker - 'Bivouac'
0:39:23 - The Stupid Stupid Henchmen - 'Catacombs Are COOL'
0:40:57 - Eliane Radigue - 'Kailasha' (Excerpt 2)
0:4":""' - talking: on Tao Lin, various definitions, and Lalibela, Ethiopia, [3]
0:43:42 - Jason Lescalleet - 'Friday Night in a Catholic Home'
0:45:49 - Eschaton - 'Trap Tune (Scrivel, Christ's Church)' (with funding drive plea)
0:51:52 - Sanctums - 'Brass Towers'
0:56:41 - Caribou - 'Lalibela'
0:59:05 - The Welcome Wagon - 'Unless the Lord the House Shall Build'
1:00:54 - Denison Witmer - 'Two and a Glass Rose'
1:04:16 - Eliane Radigue - 'Kailasha' (Excerpt 3)
1:0":""' - talking: on cfrc funding drive, Cibo Matto reunion, 285 Kent
1:07:35 - promo: cfrc funding drive
1:07:54 - promo: cfrc funding drive (3 choices)
1:08:09 - Cibo Matto - 'Lobby'
1:12:08 - Kitty and Pinkiepieswear - '♥♥♥285♥♥♥'
1:16:47 - Active Child - 'I'm in Your Church at Night'
'":20:05 - talking: on cfrc funding drive, Flannery O'Connor
1:21:22 - Wise Blood - 'Penthouse Suites'
1:22:53 - Purity Ring - 'Fineshrine'
1:27:22 - Vessel - 'Temples'
1:29:01 - psa: SNID (Students in National and International Development) lectures
"The soul is feminine before God, waiting in a state of surrender for the Beloved to come. The sixteenth-century Indian princess and poet Mirabai knew this mystical truth. Mirabai was devoted to Krishna, her “Dark Lord,” and once, when she was wandering in some woodlands sacred to Krishna, a famous theologian and ascetic named Jiv Gosvami denied her access to one of her Dark Lord’s temples because she was a woman. Mirabai shamed him with the words: “Are not all souls female before God?” Jiv Gosvami bowed his head and led her into the temple.
The lover waits for her Beloved. And when He comes to us, in those moments of meeting and merging that are so intimate that one can hardly speak of them, the lover is feminine, pierced, penetrated by the tremendous bliss of His love."
- Llewellyn Vaughan-Lee
"In the monarchical model, God is distant from the world, relates only to the human world, and controls that world through domination and benevolence. On the first point: the relationship of a king to his subjects is necessarily a distant one for royalty is "untouchable." It is the distance, the difference, the otherness of God, that is underscored with this imagery. God as king is in his kingdom -- which is not of this earth -- and we remain in another place, far from his dwelling. In this picture God is worldless and the world is Godless: the world is empty of God’s presence. Whatever one does for the world is not finally important in this model, for its ruler does not inhabit it as his primary residence, and his subjects are well advised not to become too enamored of it either.
...As an alternative model I suggest considering the world as God’s body. In what ways would we think of the relationship between God and the world were we to experiment with the metaphor of the universe as God’s body, God’s palpable presence in all space and time? If the entire universe is expressive of God’s very being -- the incarnation, if you will -- do we not have the beginnings of an imaginative picture of the relationship between God and the world peculiarly appropriate as a context for interpreting the salvific love of God for our time? If what is needed in our ecological, nuclear age is an imaginative vision of the relationship between God and the world that underscores their interdependence and mutuality, empowering a sensibility of care and responsibility toward all life, how would it help to see the world as the body of God? This image, radical as it may seem (in light of the dominant metaphor of a king to his realm) for imagining the relationship between God and the world, is a very old one with roots in Stoicism and elliptically in the Hebrew Scriptures... it surfaced powerfully in Hegel as well as in twentieth-century process theologies. The mystical tradition within Christianity has carried the notion implicitly, even though the metaphor of body may not appear: "The world is charged with the grandeur of God" (Gerard Manley Hopkins). "There is communion with God, and a communion with the earth, and a communion with God through the earth" (Teilhard)."
- Sallie McFague, [4]
Further Info:
[1] Canadian Anthropologist, Wade Davis, on the Star Festival in Peru (Video Lecture Excerpt)
[2] Onomastics and Theophorics in Canaanite and Hebrew Religion (Yale Video Lecture)
[3] Lalibela, Ethiopia (UNESCO profile)
[4] 'Imaging a Theology of Nature: The World as God’s Body' by Sallie McFague (Essay)
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