The Human Understanding of Death

My Last Breath

Hold on to me, love
You know I can't stay long
All I wanted to say was I love you and I'm not afraid, oh
Can you hear me?
Can you feel me in your arms?

Holding my last breath
Safe inside myself
Are all my thoughts of you
Sweet raptured light, it ends here tonight

I'll miss the winter
A world of fragile things
Look for me in the white forest
Hiding in a hollow tree (Come and find me)
I know you hear me
I can taste it in your tears

Holding my last breath
Safe inside myself
Are all my thoughts of you
Sweet raptured light, it ends here tonight

Closing your eyes to disappear
You pray your dreams will leave you here
But still you wake and know the truth
No one's there
Say goodnight
Don't be afraid
Calling me, calling me
As you fade to black

Holding my last breath (Say goodnight)
Safe inside myself (Don't be afraid)
Are all my thoughts of you (Calling me, calling me)
Sweet raptured light, it ends here tonight
Holding my last breath
Safe inside myself
Are all my thoughts of you
Sweet raptured light, it ends here tonight
Holding my last breath

I think this is why we cry, why the death of a loved one breaks our hearts, why the shape and color of the world changes after they leave.

This is why we need God. Without God there is no hope beyond the grave. We just fade to black.

"Behold, I tell you a mystery. We shall not all fall asleep, but we will all be changed, in an instant, in the blink of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised incorruptible, and we shall be changed. For that which is corruptible must clothe itself with incorruptibility, and that which is mortal must clothe itself with immortality. And when this which is corruptible clothes itself with incorruptibility and this which is mortal clothes itself with immortality, then the word that is written shall come about: "Death is swallowed up in victory. Where, O death, is your victory? Where, O death, is your sting?" The sting of death is sin, and the power of sin is the law. But thanks be to God who gives us the victory through our Lord Jesus Christ."

Rilke's Annunciation

I know it's a day late, but we're always in the Season of the Annunciation by my way of thinking. This poem was recommended to me by a friend:

Not that an angel entered frightened her
(you see that). As little as another
would if in her room a ray of sunlight, 
or the full moon intruding past midnight, 
creating itself with light made her start; 
rather she attended to the hard art
in which an angel, incensed in matter, 
went bracing itself for dense encounter. 
She could scarcely know how for an angel
(summer lightning slowed into a gazelle) 
time was perverse--she was that innocent--
Legend has it the wild doe's resplendent
forested horn was shown to her alone, 
as once startled from hiding in the wood, 
it was aroused as if sight had been thrown, 
revealing the unicorn where she stood--
see-er and seen, each alone and unpaired, 
the animal of light, purely revealed. 
Not that he entered, but that he stared
and broke out into poetry annealed
in the light, this angel, of a girl's face
so to him inclined, his and hers in sight, 
that within and without could so interlace
as everything spatial became insight, 
and what millions acting, forcing, tricking, 
contracted into her. She and he, 
vision and seer, eye and eye's feasting, 
were nowhere other than this place. See, 
this fright was time where time did not belong, 
and then the angel turned time into song. - Rilke

The Annunciation being one of my favorite feasts of the liturgical year I thought I would also post a bit of St. Gregory the Wonderworker's Second Homily on the Annunciation:

It is our duty to present to God, like sacrifices, all the festivals and hymnal celebrations; and first of all, the annunciation to the holy mother of God, to wit, the salutation made to her by the angel, "Hail, thou that art highly favoured!" For first of all wisdom² and saving doctrine in the New Testament was this salutation, "Hail, thou that art highly favoured!" conveyed to us from the Father of lights. And this address, "highly favoured,"³ embraced the whole nature of men. "Hail, thou that art highly favoured"⁴in the holy conception and in the glorious pregnancy, "I bring you good tidings of great joy, which shall be to all people."⁵ And again the Lord, who came for the purpose of accomplishing a saving passion, said, "I will see you, and ye shall rejoice; and your joy no man taketh from you."⁶ And after His resurrection again, by the hand of the holy women, He gave us first of all the salutation "Hail! "⁷ And again, the apostle made the announcement in similar terms, saying, "Rejoice evermore: pray without ceasing: in everything give thanks."⁸ See, then, dearly beloved, how the Lord has conferred upon us everywhere, and indivisibly, the joy that is beyond conception, and perennial. For since the holy Virgin, in the life of the flesh, was in possession of the incorruptible citizenship, and walked as such in all manner of virtues, and lived a life more excellent than man's common standard; therefore the Word that cometh from God the Father thought it meet to assume the flesh, and endue the perfect man from her, in order that in the same flesh in which sin entered into the world, and death by sin, sin might be condemned in the flesh, and that the tempter of sin might be overcome in the burying⁹ of the holy body, and that therewith also the beginning of the resurrection might be exhibited, and life eternal instituted in the world, and fellowship established for men with God the Father. And what shall we state, or what shall we pass by here? or who shall explain what is incomprehensible in the mystery?

Peace Friends!

Taylor

Wendell Berry: Out of Your Car, Off Your Horse

The following is an essay by one of my very favorite authors, Wendell Berry. He works have done a lot to shape my view of political action, community, and family.

Out of Your Car, Off Your Horse: Twenty-Seven Propositions about Global Thinking and the Sustainability of Cities (Taken from his collection of essays entitled Sex, Economy, Freedom, and Community)

I. Properly speaking, global thinking is not possible. Those who have "thought globally" (and among them the most successful have been imperial governments and multinational corporations) have done so by means of simplifications too extreme and oppressive to merit the name of thought. Global thinkers tend to be dangerous also; we now have national thinkers in the northeastern United States who look upon Kentucky as a garbage dump.  II. Global thinking can only be statistical. Its shallowness is exposed by the least intention to do something. Unless one is willing to be destructive on a very large scale, one cannot do something except locally, in a small place. Global thinking can only do to the globe what a space satellite does to it: reduce it, make a bauble of it. Look at one of those photographs of half the earth taken from outer space, and see if you recognize your neighborhood. If you want to see where you are, you will have to get out of your space vehicle, out of your car, off your horse, and walk over the ground. On foot you will find that the earth is still satisfyingly large, and full of beguiling nooks and crannies.  III. If we could think locally, we would do far better than we are doing now. The right local questions and answers will be the right global ones. The Amish question "What will this do to our community?" tends toward the right answer for the world.  IV. If we want to put local life in proper relation to the globe, we must do so by imagination, charity, and forbearance, and by making local life as independent and sulf-sufficient as we can - not by the presumptuous abstractions of "global thought."  V. If we want to keep our thoughts and acts from destroying the globe, then we must see to it that we do not ask too much of the globe or any part of it. To make sure that we do not ask too much, we must learn to live at home, as independently and self-sufficiently as we can. That is the only way we can keep the land we are using, and its ecological limits, always in sight.  VI. The only sustainable city - and this, to me, is the indispensable ideal and goal - is a city in balance with its countryside: a city, that is, that would live off the net ecological income of its supporting region, paying as it goes all its ecological and human debts.  VII. The cities we now have are living off ecological principal, by economic assumptions that seem certain to destroy them. They do not live at home. They do not have their own supporting regions. They are out of balance with their supports, wherever on the globe their supports are.  VIII. The balance between city and countryside is destroyed by industrial machinery, "cheap" productivity in field and forest, and "cheap" transportation. Rome destroyed the balance with slave labor; we have destroyed it with "cheap" fossil fuel.  IX. Since the Civil War, perhaps, and certainly since the Second World War, the norms of productivity have been set by the fossil-fuel industries.  X. Geographically, the sources of the fossil fuels are rural. Technically, however, the production of these fuels is industrial and urban. the facts and integrities of local life, and the principle of community, are considered as little as possible, for to consider them would not be quickly profitable. Fossil fuels have always been produced at the expense of local ecosystems and of local human communities. The fossil-fuel economy is the industrial economy par excellence, and it assigns no value to local life, natural or human.  XI. When the industrial principles exemplified in fossil-fuel production are applied to field and forest, the results are identical: local life, both natural and human, is destroyed.  XII. Industrial procedures have been imposed on the countryside pretty much to the extent that country people have been seduced or forced into dependence on the money economy. By encouraging this dependence, corporations have increased their ability to rob the people of their property and their labor. The result is that a very small number of people now own all the usable property in the country, and workers are increasingly the hostages of their employers.  XIII. Our present "leaders" - the people of wealth and power - do not know what it means to take a place seriously: to think it worthy, for its own sake, of love and study and careful work. They cannot take any place seriously because they must be ready at any moment, by the terms of power and wealth in the modern world, to destroy any place.  XIV. Ecological good sense will be opposed by all the most powerful economic entities of our time, because ecological good sense requires the reproduction or replacement of those entities. If ecological good sense is to prevail, it can do so only through the work and the will of the people and of the local communities.   XV. For this task our currently prevailing assumptions about knowledge, information, education, money, and political will are inadequate. All our institiutions with which I am familiar have adopted the organizational patterns and the quantitative measures of the industrial corporations. Both sides of the ecological debate, perhaps as a consequence, are alarmingly abstract.  XVI. But abstraction, of course, is what is wrong. The evil of the industrial economy (capitalist or communist) is the abstractness inherent in its procedures - its inability to distinguish one place or person or creature from another. William Blake saw this two hundred years ago. Anyone can see it now in almost any of our common tools and weapons.  XVII. Abstraction is the enemy wherever it is found. The abstractions of sustainability can ruin the world just as surely as the abstractions of industrial economics. Local life may be as much endangered by "saving the planet" as by "conquering the world." Such a project calls for abstract purposes and central powers that cannot know, and so will destroy, the integrity of local nature and local community.  XVIII. In order to make ecological good sense for the planet, you must make ecological good sense locally. You can't act locally by thinking globally. If you want to keep your local acts from destroying the globe, you must think locally.  XIX. No one can make ecological good sense for the planet. Everyone can make ecological good sense locally, if the affection, the scale, the knowledge, the tools, and the skills are right.  XX. The right scale in work gives power to affection. When one works beyond the reach of one's love for the place one is working in, and for the things and creatures one is working with and among, then destruction inevitably results. An adequate local culture, among other things, keeps work within the reach of love.  XXI. The question before us, then, is an extremely difficult one: How do we begin to remake, or to make, a local culture that will preserve our part of the world while we use it? We are talking here not just about a kind of knowledge that involves affection but also about a kind of knowledge that comes from or with affection - knowledge that is unavailable to the unaffectionate, and that is unavailable to anyone as what is called information.  XXII. What, for a start, might be the economic result of local affection? We don't know. Moreover, we are probably never going to know in any way that would satisfy the average dean or corporate executive. The ways of love tend to be secretive and, even to lovers themselves, somewhat inscrutable.  XXIII. The real work of planet-saving will be small, humble, and humbling, and (insofar as it involves love) pleasing and rewarding. Its jobs will be too many to count, too many to report, too many to be publicly noticed or rewarded, too small to make anyone rich or famous.  XXIV. The great obstacle may be not greed but the modern hankering after glamour. A lot of our smartest, most concerned people want to come up with a big solution to a big problem. I don't think that planet-saving, if we take it seriously, can furnish employment to many such people.  XXV. When I think of the kind of worker the job requires, I think of Dorothy Day (if one can think of Dorothy Day herself, separate from the publicity that came as a result of her rarity), a person willing to go down and down into the daunting, humbling, almost hopeless local presence of the problem - to face the great problem one small life at a time.  XXVI. Some cities can never be sustainable, because they do not have a countryside around them, or near them, from which they can be sustained. New York City cannot be made sustainable, nor can Phoenix. Some cities in Kentucky or the Midwest, on the other hand, might reasonably hope to become sustainable.  XXVII. To make a sustainable city, one must begin somehow, and I think the beginning must be small and economic. A beginning could be made, for example, by increasing the amount of food bought from farmers in the local countryside by consumers in the city. As the food economy became more local, local farming would become more diverse; the farms would become smaller, more complex in structure, more productive; and some city people would be needed to work on the farms. Sooner or later, as a means of reducing expenses both ways, organic wastes from the city would go out to fertilize the farms of the supporting region; thus city people would have to assume an agricultural responsibility, and would be properly motivated to do so both by the wish to have a supply of excellent food and by the fear of contaminating that supply. The increase of economic intimacy between a city and its sources would change minds (assuming, of course, that the minds in question would stay put long enough to be changed). It would improve minds. The locality, by becoming partly sustainable, would produce the thought it would need to become more sustainable.