Showing posts with label nature. Show all posts
Showing posts with label nature. Show all posts

Tuesday, December 23, 2025

Some Days in the Woods by Stephen J. Keating Jr. prologue by Kerry Marie Keating

Prologue


My father wrote this piece in October of 1989. At first glance it looks like any careful submission: clean typeface, a word count at the top, his address typed neatly in the corner. He prepared it for publication. He wanted it to live somewhere beyond his desk, beyond our family, beyond the years he knew he might not have.


He also mailed a copy to me.


At the time, we were not in close contact. I was a college sophomore, overwhelmed and angry, and we had slipped into one of those quiet distances families sometimes fall into—no rupture declared, just a widening space neither of us knew how to cross. I didn’t yet understand what it meant to write into distance, or to send something forward in the hope that it might one day be received with a softer heart.


I couldn’t see then the care with which he built this piece—the way he arranged memory and landscape, the way he placed his own father inside the Catskills and North Africa, the way he saved the quiet truth of what he knew was coming for the final lines, after stripping everything else down to what mattered most. I didn’t yet recognize it as a map of where he came from, or a map he hoped I might someday learn how to read.

Over the years, and after countless moves, I lost almost everything else he sent. But this story survived. Whether consciously or not, this was the piece I kept—the one I wasn’t ready for then, but needed later.

Looking back now, I see how much of my own life unfolded inside the vocabulary he left behind: the walks along reservoirs, the pull toward mountains, the curiosity about distant landscapes, the years I spent living in parts of the world his father once moved through in wartime. Even my writing—rooted in water, memory, and movement—echoes his cadence.

There is a throughline in our family: nature, story, home.

His father passed it to him.

He shaped it into this piece.

I carried it forward without realizing it.

And it continues, altered but intact.

Our family’s story begins on particular ground: the hills and waterways of Ulster County, New York, where the first Keatings and Roaches are buried—immigrants who carried their losses across the Atlantic from Ireland in the 1840s and began again in a landscape not entirely unlike the one they left. My father grew up in the shadow of the Catskills, learning marksmanship from his own father, who served in the Army Corps of Engineers during the war, building transport routes across North Africa and Italy. A quiet, practical kind of service—creating pathways.

Last month, I found this manuscript again, tucked among my old college papers. Earlier that day, I had been walking the reservoir trail he once knew, asking—almost out of habit now, and at roughly the same age he was then—for some sense of direction. The timing of the rediscovery felt precise rather than dramatic, like an echo answering an earlier call. Not instruction, exactly, but orientation.

His voice remains intact. The dry humor. The attentiveness. The way so many of these stories were ones I heard him tell over the years, especially when family gathered and memory loosened its hold. On the page, he sounds unmistakably like himself.

When he sent me this story, I couldn’t fully absorb what he was telling me—especially the way he closed it, naming what he knew lay ahead. I was young, and the weight of it exceeded what I could hold. He died in May of 1991. Only now do I understand that this, too, was part of his care: not explanation, but truth offered in his time, to be understood in mine.

My father didn’t leave a large archive. A few photographs. A painting he made of me and my cat. And this story. But writers write because they seek witness—because they want their way of seeing to be met, understood, and held by someone beyond themselves.

I share his work now in that spirit. Not to reinterpret it or explain it, but to place it where it can finally be seen. This is my way of honoring him—by letting his words stand, and by offering the witness he once hoped for.

Here is his story, exactly as he wrote it.

Grandpa Keating, Uncle Jack. Taken by my father 1940. New Paltz, NY. 


Some Days in the Woods
 Stephen J. Keating, Jr., P.E.
 2835 Words • Simultaneous Rights
 © 10/2/89

Dad, who delighted in hunting whether for deer, pheasants, ducks, partridge, woodcock, rabbits, squirrels,  introduced me to the excitement of the hunt at age 12 along with my brother Jack, age 10. He also made us aware of the sheer joy of just being in the woods, fields, wetlands, and stream courses to drink in their beauty and inhale their fragrance.

Unfortunately for Dad, on that first expedition with us, the deer Jack and I spooked in a fallow, overgrown meadow just below Phoenicia, New York, ran by us—not him and his .30–30.

Dad was a crack shot, especially on moving targets, and passed on some of that expertise to Jack and me. I never did equal his proficiency with snap shots on a leaping, hill-climbing deer, though I did end up as top rifleman in my regiment later; partly due, I believe, to Dad’s insistence that my first gun be a .22 single shot. I had to learn to get the squirrels on the first shot.

When Dad’s reserve Transportation Corps unit was called up in 1942, the hunting—for me at least—ended for three years except for plinking with the .22 when I could get ammo. He, however, through his contacts with the French Colonial Officers in Morocco with whom he was working to put the railroad into operation from Casablanca to Marrakech, and over the Atlas Mountains to Algeria to supply the troops at the front, had some unusual hunting experiences.

At one point some Arab sheiks invited Dad, some fellow American officers, and French Foreign Legion officers to join them in a wild boar hunt. As a young man, Dad had owned a beautiful Arabian mare and was right at home with the horse the sheiks provided. However, the comfortable feeling evaporated when the Arab bearers and beaters passed out a lance per officer—no guns.

In response to a nervous question from one of the American officers as to what happened if the lance broke, was dropped, or the thrust was ineffective, the sheik replied that then the boar (up to 400 pounds of pure, raging meanness with 8-inch razor-sharp tusks to match) got your horse—and you. Now that was sport! The game, at least, had an excellent chance not only of survival but of becoming the hunter instead of the hunted.

Dad came back after service in North Africa, Italy, France, and Belgium/Luxembourg with five campaign stars, but never again seemed to have the same enthusiasm for shooting at living things. I guess he had seen the evidence of too many humans who’d been hunted and slaughtered.

However, we did have some fun times interspersed with a few moments of terror in the woods, fields, and elsewhere. But they actually began before he arrived home from the European theaters, having accumulated the requisite number of service points for discharge.

A friend of mine, Charlie, from the community of Pine Hill in the Catskills, and I, while juniors in Kingston High School, decided to have a try at deer hunting. But little or no sporting ammunition was available as World War II wound down, so we dug out some pre-war #6, 12-gauge shotgun ammunition, and I made a plaster-of-Paris mold of a marble that just fit in the full-choke barrel of my Model 21 Winchester double-barrel.

We then scrounged up some lead from our toy soldier molding kit that we had outgrown and proceeded to pour “ounce” balls, file them smooth until we were sure they fit through the muzzles, and then uncrimped the #6 shells, poured out the shot, and inserted one ball in each shell. For want of any other wadding, we put the #6 cover back in.

And then we went up Belleayre Mountain near Pine Hill, NY in a light snow and proceeded to spook a deer within an hour. Our shots drew blood, but the deer could still run—and did—with us in hot pursuit until the buck ran into another group of better-equipped hunters who opened up en masse.

It sounded like the second battle of the Marne. We arrived at the scene to find a pile of steaming entrails in the snow and the marks left by the deer as it was dragged down the mountain.

Several weeks later, some other high-school buddies and I decided to go duck hunting. Our strategy was to approach a slow-moving, wide stretch of the Esopus Creek near Marbletown, NY from widely separated points and then work our way along the stream toward each other in the hopes of flushing ducks along the valley. This meant low shots as the ducks began to rise, but we felt that we’d be far enough apart that the #6 shot would be harmless before it reached us.

As the first opportunity to shoot at a low target some distance off came and I was swinging on it, a high-flying duck came almost directly overhead and I swung on it instead. As I fired, it exploded and came down in pieces, one wing fluttering to the ground some distance from the rest of the carcass.

Yes—you guessed it. One of the homemade “ounce ball” shells with the #6 crimping had gotten mixed in with the legitimate #6s. There is no question in my mind that this fast, high-flying duck was guided to that spot by a higher power.

Then, when Dad arrived home with several other Transportation Corps officers via a stripped B-17 that hopped from Prestwick to Gander, etc., we organized our first real hunt. Dad and one of his contemporaries along with my brother, myself, and several high-school friends rented a small cabin at the foot of Woodland Valley east of Shandaken and Big Indian in the central Catskills.

Dad, through his many contacts with the “natives,” whom he knew because of his railroad responsibilities (West Shore Division of the New York Central System, the Wallkill Valley Branch, and the Catskill Mountain Branch), found out where the deer were “working,” and after a night of wild poker playing (no drinking) and a few hours of sleep followed by a gulp of black coffee boiled in a large pot with no grounds holder, we went up the ridges in the dark to the saddle passes.

There we waited for the “big-city” hunters to come up at their leisure and with their loud talking and frequent crunching of fallen twigs and kicking of pebbles effectively drive the deer ahead of them. It worked like a charm.

Every man in the party got at least one shot, while two—my brother and his friend “Spikehorn”—got one buck each.

Unfortunately, since Jack and “Spikehorn” were the youngest in the party, they had been plied with tales of how tough the mountain deer were and how hard they were to bring down and keep down. So both went out and got 220-grain soft-nose ammunition for their .30-06s.

Spikehorn’s one shot decapitated his deer, blowing away all but the skin on the nape of the neck. Henceforth he was known as “Cannonball.”

Jack’s deer went down on the other side of a deep ravine but in sight, where it lay trying to get up. At each movement, Jack pumped in another “cannonball.” At least the liver could be eaten. The rest had to be thrown away.

My father missed his chance because he had done his climbing with the chamber empty as a safety precaution and, when he got on stand, forgot to lever in a round. In the time it took to work the bolt of the Model 70, the deer was gone.

Several more mornings of climbs in the frosty dark, standing and waiting, bore no more results—except that probably we all suffered heart damage. Nobody took the time to clean out the three-gallon coffee pot, but instead just left the residual coffee and soggy grounds in it while adding fresh ground coffee and water each night.

After a couple of cups of that at 4 a.m., you could be all the way up the mountain before your heart stopped pounding on the verge of fibrillation.

As a prelude to that Woodland Valley hunt on Cornell, Wittenberg, and Slide Mountains north of Peekamoose, one of the fellows—Fred—found that he could get no ammunition for his .300 Savage.

So, the night before we left for the cabin and while on the way to a semi-formal dance in our fedoras, black raincoats, and white silk scarves, we did a search for ammo. We were all in my dad’s 1934 Packard, a car that was big, black, long, and looked like it came out of a set for The Untouchables.

Being in a hurry to pick the girls up and get to the dance, I was moving pretty fast from place to place, pulling up in front in a roar of tires and much dust.

At one of these places—which we thought was a sporting-goods store—the stop was rather dramatic, and then, to add to the drama, we all jumped out and headed for the place, bursting in the front door to see the several occupants become very still while reaching beneath their counters.

The door to the rear, which was normally closed, was open, and through it I could see a wall-sized blackboard with the tallies from horse races across the country scratched on in white chalk.

We had blundered into a betting parlor (strictly illegal in those days) and were obviously mistaken for hoods from a rival mob who were dropping in to make trouble or demand a piece of the action.

As I took in the picture, I realized very quickly that we could be in much trouble ourselves. So I walked up to the proprietor, who still had his hands beneath the counter, and said in a clear but somewhat shaky voice:

“Do you have any .300 Savage ammo?”

The sighs of relief from their side of the counter were highly audible. We were very sober as we drove on to pick up our dates and go to the dance.


At a later—and, as it turned out, my last—expedition with my father (and youngest brother, Tom), I had the unique experience of having to hitchhike while dragging a dead but still warm deer back to where my father and brother were on stand. They had the car.

As before, Dad had talked to his acquaintances in the Wallkill Valley near Mohonk Mountain to find where the deer were. He then dropped me off in the pitch dark of a frosty late November morning with instructions to walk into the woods a few hundred yards and settle down for a while to let my scent drift away. He had previously gotten permission from one of the Smiley brothers to hunt on the Mohonk Mountain House preserve there.

Almost at first light I heard a scratching sound directly in front, but thinking it was a squirrel, ignored it. Then, as the light improved, I saw that it was a browsing, beautiful, forked-horn buck.

As I dragged it out to the road, I met a party of “city” hunters dressed in Abercrombie & Fitch’s best, who were a bit dismayed at the thought of having lost a deer because they had that extra helping of pancakes at the motel before they left.

The first car to come along picked me and the dead deer up and drove us right to my father’s car, who immediately tied the deer on the right front fender of his ’34 Packard and drove Tom and me down to a diner in New Paltz to have ham and eggs. He was very proud.

As an alternative to Dad’s conversations with “natives” to find where the deer were “working,” I tried spotting them from the 55-horsepower Taylorcraft that I had learned to fly while a junior in high school.

That effort was only marginally successful in valleys where the deer would come out into the cultivated areas and orchards to browse on apples and other produce very early in the morning before they went back up into the hills for the day.

But it was never successful when they were in the woods. Their marvelous protective coloration made them essentially invisible from 500 feet up. And besides, even at that altitude in narrow mountain valleys, I was much too busy staying alive—especially as the upper valleys turned to gorges and ravines—to dwell too much on the spotting of deer.

So Dad’s technique remained our standby.


My last hunt—except for numerous excursions while at St. Lawrence University in Northern New York State to help local farmers rid their pastures of woodchuck—was on Rose Mountain in the upper Esopus Valley above the Ashokan Reservoir in the mid-Catskills.

As I came down off the mountain after an early morning hunt, capped by a sandwich lunch seated on a crag overlooking miles of hills, valleys, and habitations below, in a silence so complete that I imagined I could hear the few, puffy cumulus clouds as they traversed the cobalt sky, I followed an abandoned lumbering road downward.

Well down on the southern flank of the mountain, I saw below me and several hundred yards to the right a group of “hunters” lounging on a small, grass-covered knoll. The “woods” road I was on took me below the knoll into a heavily wooded area about 500 yards from the “hunters.”

The first crack of a high-powered bullet passing close by me was startling, but as they continued, I dove into a ditch alongside the road and there listened to the slugs smack into nearby trees and turf. Apparently the “hunters” on the knoll had seen the motion of me walking beneath large, old, leafless trees but didn’t wait to determine whether I was man or beast—much less buck or doe—before they opened up.

As the barrage continued I realized that with my scoped Model 70, 250–3000, I could have put out either eye of each of them, but decided instead to wait until they tired of their fun and went back to their bottle.

It was at that point that I really began to feel what the game must feel and so, with few exceptions, thenceforth did my hunting with a camera and my woods-hiking out of deer season.

And I’ve enjoyed every minute of it—until the effects of a ten-year battle with leukemia and six years of chemotherapy put an end to the heavy-duty hiking such as I had done in March ’88 in the mountains of Northern California, where the vistas were magnificent, the ultraviolet damagingly intense, and the brown vultures annoying as they made very close rear-to-front passes over my head to sniff and determine if I would soon be a meal.

But I can still enjoy the sweet, pungent fragrances and cathedral-like silence of the woods, the early mornings at nearby reservoirs as the tendrils of mist slowly ascend at the urging of the orange, rising sun, and the mallards, Canada geese, and other species leave their chevron wakes on the mirror surface as they swim out just far enough from shore to escape any possible closer attention.

And then, as I’ve learned to let my trace of Iroquois genes take over, I’ve learned to walk so quietly, peaceably, and unobtrusively that many times I’ve gotten within arm’s length of the Canada geese—even with their young present—embarrassingly close to deer (they are so vulnerable, as long as I’m downwind), families of raccoons, snakes, and very close to many other game species.

They are quick to sense if you are hostile or peaceable and, barring sudden moves, will allow a slow, close approach as long as you have nothing in your hands that might appear to them as a weapon. That close approach permits a much fuller appreciation of the exquisite beauty of their markings and their living bodies.

And you also get to hear the low warning sounds they make (geese in particular) as your proximity begins to make them nervous. Just don’t show any fear—even as you remember that one angry, fully grown Canada goose can break your arm with its powerful wings.

In fact, on a few rare occasions, after I’d sat very quietly on the ground, squirrels and even some bird species have climbed up on my arms or shoulders. This, however, ended abruptly when a squirrel, while exploring my right shoulder and that side of my head, decided that my ear lobe looked like a tasty morsel and began nibbling.

Even in heavy rains, I’ve trudged the trails in my Gortex outfit listening to the drip of the rain as it descends from leaf to leaf. Then the only other humans seen are the mushroom gatherers.

Every moment, to paraphrase the song, has a meaning all its own in the woods as the lighting intensity and angle change, the temperature and precipitation change, and the breeze veers. And as the seasons go from the deepest of winter—with the thick ice in the reservoirs booming as it contracts and cracks—thence to spring, to summer and fall, other dimensions of beauty and tranquility are added.

This cathedral of nature, with its living oak buttresses and its ever-changing rose windows of sky and clouds, is a serene place to meditate on Brother Death as the leukemia progresses and to feel that I’m no longer the enemy of the wildlife, but their friend and brother.



Tuesday, November 18, 2025

Crann Bethadh and the Corr


I saw the blue heron at the reservoir last week—so still I almost missed it. Only when it lifted its long body into the air, wings slow and certain, did something in me go quiet. I had just finished chanting Nam Myōhō Renge Kyō on the same rock I’ve mentioned before, and for a rare moment my mind was clear enough to notice what had been there all along.

In many Native American traditions, the heron is a guide of self-reflection, self-reliance, discernment, and timing. Herons wait. They trust stillness. They know when to move, and when not to. Standing there watching it rise over the reservoir, I recognized immediately what it was mirroring back to me: Some crossings cannot be forced. Some healing unfolds on its own tide. Trust the timing. In Celtic mythology, the heron is also a guide of thresholds — a creature of transition and transcendence — embodying the spirit of transformation and adaptability.



Trusting the process is a challenge— something I am still learning to accept. The heron reminded me that the urgency I carry, the instinct to fix or force resolution, is not the same as healing. It showed me—right after chanting for reconciliation and recalibration—that wounds mend in their own time, not according to my timeline. It reminds me to let things be. To let things go. This is my test.

The heron stood there, patient and unhurried. It knows a fish will come. It offered a kind of wisdom I am only beginning to trust. It opened a doorway. And it opened that doorway in the very week we began studying Going Forth—Macy and Brown’s reminder that new paths often emerge when we become still enough to notice them. 

There is a word for reverence for trees: dendrolatry. It feels like a cornerstone of this entire eco-chaplaincy course. So much of our work has been learning to see the more-than-human world not as backdrop but as teacher—an invitation to listen to the wisdom embedded in land, water, wind, fungi, roots. The coursework has been less a departure from my life than a filter that underscores the relationship I’ve had with these teachings all along, only without knowing their names.




Every time I try to understand this calling, I circle back to the trees that raised me—the ones that witnessed me grow-especially the maple in our backyard. It’s the one my father planted in 1964 when that house became our home. The one my brother wrote a poem about at age twelve. My proud father kept a  typed copy of that poem folded in his wallet until the day he died in 1991. I didn’t know it then, but that tree was teaching us something about grief, about resilience, about the rings we grow around our ruptures to stay standing.

Joanna Macy writes that “Going Forth means acting even while still in pain” (Macy and Brown 2014, 197), and that has been the quiet instruction of my life long before I had chaplaincy words for it.  The maple modeled that truth: scarred, ringed, imperfect, still standing until the day my mother finally had to have it cut down. Only the stump remained—and even then, a small green sprout pushed up through its center. In a tree, the rings are not the strongest part—they are the record of survival. They are the story of the tree. Strength comes not from any single ring, but from the tree’s willingness to keep growing around what tried to break it. 

In Irish tradition, the Tree of Life is Crann Bethadh—the sacred tree connecting the underworld through its roots, the mortal world through its trunk, and the heavens through its branches. Each village was said to need such a tree for protection and balance. Only now do I see that our maple served that function in the Keating clan—a quiet axis holding the stories none of us yet had language for. That maple was bearing witness to them all.



My brother wrote his maple poem long before any of us could name the ruptures to come. My father quietly carried it everywhere. They were each reaching toward something steady—a trunk to lean against when the rest of life felt like bad weather. Their gestures were small, but now I see them as acts of survival, the way roots quietly seek water underground.

Trees survive lightning by grounding the charge through their roots and growing new rings around the wound. Humans do the same—though our wounds are far less tidy. And if I’m honest, lightning has never been just a metaphor in my life. People have said I am a lightning rod for as long as I can remember: the one who attracts the strike, absorbs the shock, holds the charge others cannot or will not carry. I never understood why. But lightning is not personal. It hits where the field is charged. Trauma works the same way. It doesn’t choose us. 

In the mountains, I learned to respect lightning with my whole body—crouched on a 12,000 foot pass in the Snowmass Wilderness while a storm cracked overhead and ninth-graders sobbed into their rain shells, or turning a jeep full of Texan tourists around at 11,000 feet at Breckenridge  the instant the lightening detector chirped, even with blue sky above us. Lightning teaches humility, timing, discernment. Skills I had in the wilderness but not always in my personal life. There, I walked straight into storms—relationships, jobs, places— mistaking volatility for aliveness—that charged air for connectivity.

Here is what it took me decades to understand: A lightning rod is not a moral failure. It is a structural role. It reveals where the charge is in a system. I’m learning it’s not my only role. It seems I have always been something else too : a mirror.

In outdoor education, mirrors save lives. A flash of reflected sunlight can guide someone home. A small square of aluminum can become a lifeline. The mirror shows what is already there but hard to see. Over the years, students, colleagues, and even strangers have told me that being around me illuminated something in them—sometimes something they were ready to see, sometimes something they weren’t. A mirror doesn’t create truth; it reveals it. If we are honest-the first thing we often notice when we look at our reflections are the flaws we perceive. So then, we must choose to fix or to accept the flaws we see or to avoid the mirror altogether. 

Maybe that’s why the ecological metaphors land so deeply now. Maybe that’s why the heron appeared when it did. The land has been placing guideposts along my path long before I recognized them as such:

The porcupine that reminded me of boundaries—the quiet, necessary kind. Even gentle beings carry armor. It is ok to use it. It’s ok to protect your heart.

The snake that reminded me of shedding—of crossing a threshold I could not yet name. It moved like a sentence underlined by the land itself: let go of what is heavy- shed what no longer serves you.

And then there’s the heron—the one who started this whole reflection. It reminded me about timing. Of patience. Of the sacredness of not forcing what is not ready. The heron’s lesson is the one I am still learning: that waiting is not weakness, and that honoring another’s rhythm is its own form of devotion.

None of these animals predicted anything. They simply reflected truths I wasn’t ready to say aloud. Nature doesn’t give answers; it offers mirrors.

Rebecca Wildbear writes that aligning with our true voice can feel “raw and even sickening,” because truth strips away our camouflage. Her reminder that the world doesn’t need us perfect—only honest—braids itself through each of these encounters. Honesty can be terrifying, but it is how the work begins. Mirrors are honest.

It’s not lost on me that many of these guideposts revealed themselves during or just after chanting at the reservoir. Eco-chaplaincy has taught me that when the mind settles, the world speaks—not in instruction, but in reflection. Once I allowed myself to be still enough to see these guideposts, I could finally begin the work of listening and healing.

 I have thought my calling is to support Third Culture Kids—helping young people–whose lives have been like my own daughters– to name the invisible griefs of global mobility and to navigate the ambiguous losses that accumulate like unmarked rings in a tree. That is still part of it. But now I see that my calling widens:

To help people tell the story beneath the grief.
To help them name the rings they grew to survive.
To help them recognize the guideposts already waiting for them.

Macy and Brown write that “Going Forth asks us to discover what we can offer to the world in transition” (2014, 195). This might be my offering: creating spaces where people can finally speak what has been living inside them—tenderly, honestly, without shame. Ayana Elizabeth Johnson reminds us that everyone’s voice matters in shaping a livable future— that the mosaic of change needs every piece, every color, every courage. My piece may be small, but it is mine to carry. And this brings me back to the heron.



Mary Oliver writes:

“See how the sudden gray-blue sheets of her wings strive toward the wind; see how the clasp of nothing takes her in.”

What she names is exactly what I felt at the reservoir; the improbable possibility of ascent, of transformation, of rising into a new life- even when everything feels “inert, so nailed back into itself.
”

The heron lifts anyway.

That, to me, is the essence of Going Forth. Not certainty. Not perfection. Not resolution. Just the willingness to rise — slowly, deliberately — into whatever comes next.

To look in the mirror.
To write what I see there.
To say the quiet parts aloud.
To grow new rings around old wounds.
To respect the reflections of the truth.
To be grounded.
To notice. To Listen.
To let time do its work.

I am still seeking my place in the Great Turning toward life.


 Bibliography
Johnson, Ayana Elizabeth. What If We Get It Right? New York: Riverhead Books, 2023.

Macy, Joanna, and Molly Young Brown. Coming Back to Life: The Updated Guide to the Work That Reconnects. Gabriola Island, BC: New Society Publishers, 2014.

Oliver, Mary. “Heron Rises From The Dark, Summer Pond.” In Owls and Other Fantasies: Poems and Essays, 29–30. Boston: Beacon Press, 2003.

Wildbear, Rebecca. Wild Yoga: A Practice of Initiation, Veneration & Advocacy for the Earth. Boulder: New World Library, 2022.

Friday, September 19, 2025

The Rock That Remains


Choosing just one encounter in nature where I felt the divine is nearly impossible. Even when I’ve lived in the most chaotic and densely populated cities in the world, I have always sought and found natural beauty. You could say it is my life’s quest.

There is a rock—a cliff, really—at the edge of Reservoir #6 in the town where I spent my childhood, and the town I have now returned to decades later. This cliff, buried in lichen and memories, doesn’t call attention to itself. No one jumps from it anymore. But I return to it again and again, drawn not only by its physical form but by the grounding presence it offers. The water below shifts and shimmers, reflecting the changing seasons, but the rock remains unmoved. Somehow it has become my chapel, my altar—and it seems, my mirror.

As a preteen, I followed my older brother up to this place with his friends. They always seemed to be having more fun than me, and mostly, they were kind enough to let me tag along. I watched them all leap with youthful ease from this ledge. Not one to admit my fear—especially of heights—I summoned my courage and made the run and leap of faith into the cold blue water, cheered on by the voices of my brother and his best friends. Back then, that cliff was a thrill—a dare—something to conquer. A place of adrenaline and the power of naive youth. A place where we broke the rules and loved every second of it.

Now, it has become a sanctuary—a still point in a world that is anything but still.

I’ve lived all over the world as an international teacher. I’ve sat in silent awe at some of the most spectacular and spiritual vistas this world has to offer. But this is the place that comes to mind when someone asks me about my home. Over the years, I’ve made a point of returning anytime I am in the region. I introduced my daughter to the trails my father once walked me on as a girl—the same trails I brought her Irish father to when he first came to meet my mother.

The reservoir itself has become more than a body of water. It is a receptacle of life—of memory, of tears, of healing. It holds the seasons, like it holds rain and snowmelt, and somehow, it holds me too. I have cried there for each of those I have lost—my dad, my mom, my daughter's father. And I feel their presence there still, as if the water remembers, as if the rock listens.

I go there now to chant, to breathe, to pause. To sit in the stillness. To watch and to wonder. I’m learning to quiet my mind and let my thoughts drift past like the ripples on the reservoir’s surface.

This place teaches me about time—how healing rarely comes all at once, how grief returns in waves, and how nature makes no demands for closure. When I’m there, I am every age I ever was and every age I will be. It is a portal of sorts. I mentioned all the places of beauty I’ve sought around the world. I’ve found a few portals of peace. But this rock—this quiet edge of water—was my first one. It is where I learned to find myself. Where I learned to sit in the stillness.

I would come here as a teen to escape the strife in my home. I’d run miles around its trails-training to achieve my dreams. I’d sit and watch the sunset and imagine what my life might become. And now I return. The rock listens when I chant, when I cry. Stalwart and steady. It reminds me who I am and what I am capable of. It gives without demanding. Like the reservoir, it holds what I bring to it.

As I read Brown this week, I’m struck by the way he intertwines personal story with ecological insight. My own story, too, is not separate from this place. This reservoir and this cliff are more than memory—they are collaborators in my formation, my point of origin story.

I am so grateful for this sacred space—for this rock that remains, and for the waters that continue to receive, reflect, and renew.