
This essay highlights contributions religion can bring to social movement struggles for justice and transformational politics. These are times which demand “engaged spirituality”, in which religious people actively engage with the world in order to transform it in positive ways while finding inspiration, moral support and guidance in their spiritual beliefs and practices. To those ends I advance a “practical theology of social change” focused on our intentional interventions to change the world (“praxis”), and outline some of its operating principles and spiritual practices.
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Yes, I know we are in the middle of our 3 part series on visions, but we well know that weather systems don’t care what we humans are doing. This week, extreme rainfall caused historic flooding in Louisiana, with people…
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I have a deep spiritual path that gives me a structure for personal meaning and creating a place for myself in this world. But my work with totems does not overwrite my understanding of the physical animals, plants and other beings out there in the world. If anything, it is natural history that informs my deeper connection with the spirits I work with, because I know where they’re rooted.
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In “Sacred Springs, Part 1,” I described my first visit to Barton Springs, the most famous limestone springs in Austin, and explored the role that Barton and other major Edwards Aquifer springs play in indigenous spirituality. But there are many other artesian springs along Austin-area limestone creeks, including a small, unnamed spring just a mile from my home, near the headwaters of Walnut Creek in Northwest Austin. Last summer I spent time there grounded and centered, with senses wide open.
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