AI Data Centers Disaster

Important post here along with the environmental and ecological net-negative impacts that the growth of mega-AI-data-centers are having (Memphis) and certainly will have in the near future.

Another reason we all collectively need to demand more distributed models of infrastructure (AI centers, fuel depots, nuclear facilities, etc) that are in conversations with local and Indigenous communities, as well as thinking not just about “jobs jobs jobs” for humans (which there are relatively few compared to the footprint of these massive projects) but the long-term impacts to the ecologies that we are an integral part of…

AI Data Centers Are an Even Bigger Disaster Than Previously Thought:

Kupperman’s original skepticism was built on a guess that the components in an average AI data center would take ten years to depreciate, requiring costly replacements. That was bad enough: “I don’t see how there can ever be any return on investment given the current math,” he wrote at the time.

But ten years, he now understands, is way too generous.

“I had previously assumed a 10-year depreciation curve, which I now recognize as quite unrealistic based upon the speed with which AI datacenter technology is advancing,” Kupperman wrote. “Based on my conversations over the past month, the physical data centers last for three to ten years, at most.”

Recovering Entranced and Enchanted Christianity

I had the chance to read Vernon’s work here over the summer and found myself relating a good deal to some of his insights and arguments, particularly as they relate to my studies of Religion and Ecology (but also evaluating the frameworks of philosophers such as Owen Barfield, who plays a pivotal role in the development of what Vernon is putting forth here). 

If you’re interested in wider reads that offer historical, theological, and philosophical insights wrapped in consciousness studies and metaphysics, I highly recommend…

A Secret History of Christianity – Mark Vernon:

This book is a response to the crisis, though it differs from others. It focuses on the inward aspect of Christianity’s troubles. It approaches the problem at a felt or mystical level.

The root issue, I believe, lies with how Christianity has come to be presented or, to be more precise, how religious Christians have come to misunderstand the message. What was once experienced as a pathway to more life has, today, morphed into a way of life that to outsiders seems self-evidently deluded, defensive or distorted.

Black Walnut Tree Reading

From my tracking page… Emmylou has picked up on my habit (a consecrated habitto use the Merleau-Ponty phrasing), and I walked out into the backyard on Sunday to find her reading aloud with the Black Walnut, as I often do during the week.

The tree has begun dropping its heavy fruit, and the air smells faintly sharp as the husks split open on the ground. I noticed how she read with complete absorption, as if she and the tree were both listening together as two kinds of stillness sharing the same breath. It felt like a reminder that reading and resting under a tree are both forms of attention, both ways of being in relationship with a world that holds and teaches us quietly.

As a dad, I was moved to a quick tear.

Renewables Pass Coal’s Share in Global Electricity Generation

China is leading the way here in solar… It’s time for our leaders and economy here in the US to start waking up to reality. That won’t happen in the current scenario of our political landscape, obviously, but there needs to be intentional focusing on reducing consolidated power grid structures in favor of local (and flexible) sources of electricity and fuel (as well as our food supplies). 

Global Electricity Mid-Year Insights 2025 | Ember:

Solar and wind outpaced demand growth in the first half of 2025, as renewables overtook coal’s share in the global electricity mix…

Solar grew by a record 306 TWh (31%) in the first half of 2025. This increased solar’s share in the global electricity mix from 6.9% to 8.8%. China accounted for 55% of global solar generation growth, followed by the US (14%), the EU (12%), India (5.6%) and Brazil (3.2%), while the rest of the world contributed just 9%. Four countries generated over 25% of their electricity from solar, and at least 29 countries surpassed 10%, up from 22 countries in the same period last year and only 11 countries in H1-2021…

PDF Report availalbe here

Yale Div’s Living Village

We were fortunate enough to be able to travel up to New Haven to see the construction of the Living Village this summer at my alma mater, Yale Div this past June… so excited to see this become a reality and hope it’s a sign of more things to come for institutions living intentionally on our amazing planet!

Yale Divinity School opens affordable, sustainable student housing | Connecticut Public:

For the school’s dean, Gregory Sterling, the development was more than a decade in the making, but was important to his idea of ecotheology; a form of theology which focuses on the interrelationships of religion and the environment.

“We have to be stewards, and to realize that in the same way that I’m accountable morally for the way that I treat other human beings, I’m also accountable morally for the way that I treat animals or the world in which I live,” Sterling said.

Insurance in the Era of Climate Collapse

Last night we were enjoying the beautiful weather here in Spartanburg, SC at our local community gathering spot / coffee shop / bar / outdoor space and had a conversation with a friend about her ongoing frustrations to get their home renovated after Helene last year due to insurance struggles and delays.

Having lived in the Carolinas for most of my life, I’ve heard countless stories of insurance frustrations, debacles, and failures following a hurricane. That’s only escalating, as we saw here in Western North and South Carolina after Hurricane Helene hit this area a year ago (and the two properties across the street from our home remain uninhabited (by humans… the birds and squirrels, and deer seem to be enjoying!), with trees on their roofs).

Fascinating read here on the insurance industry and climate considerations…

How McKinsey and Climate Change Wrecked Insurance | The New Republic:

Bahan’s insurance nightmare was one of many related to me during a visit to southwestern Florida, where residents have endured three major hurricanes—Ian, Helene, and Milton—in as many years. Each tale turns on its own particular outrages and ironies, but common themes aren’t hard to spot: eye-watering rate hikes, dropped policies, shady adjusters, paltry payouts, and claims denied for dubious reasons. State Farm, for instance, closed 46 percent of 2023 claims after issuing no payment whatsoever, and it was hardly an outlier. Meanwhile, even as they were doing everything possible to limit payouts, insurance companies were socking away massive profits, according to a secret state report that became public just a few weeks before my trip. While Florida’s situation is extreme, it represents an early warning sign in a troubled property insurance system that is, as U.S. Senator Sheldon Whitehouse put it in a 2024 committee hearing, “swirling the drain.”

Inside the Fight Against Trump’s Alaska LNG Pipeline

Beautiful (but also depressing if you’re frustrated and anxious about such things like me) article here regarding the need to stop using extractive fossil fuels (that are now based on antiquated technologies and inefficient methods in order to prop up megaglobal corporations that pay our elected officials to keep the old narrative of “energy independence”) with voices from Alaskan Indigenous communities resisting the latest push from our backwards administration.

Don’t be misled about the energy issue by media manipulation. We can and should move to decentralized and community-focused solutions. It’s being done and done well and will save us all money, karma, and our children’s health.

Must read…

Inside the Fight Against Trump’s Alaska LNG Pipeline:

“We’re on the bust side of an oil and gas economy,” Native Movement’s Begaye tells me. She points to the relative youth of the industry — just 50 years — “and the jobs are already going away, the money is going away,” she says. Today, revenue from oil and gas accounts for less than 14 percent of the state’s annual budget.

Instead of investing in “fossil fuel distractions, we could be actively pursuing more local renewable energy, and Alaskans already know how,” Begaye and her colleagues wrote in their op-ed for the Anchorage Daily News. They cite Kodiak, which runs on nearly 100 percent renewable energy, and Galena, where a tribally owned and operated biomass system accounts for 75 percent of the community’s heating needs, with another 1.5 megawatts of solar power on the way.

Pope Leo’s Ice Blessing

We need to hear this in our Protestant churches in the United States every Sunday (and Wednesday and Sunday night and Tuesday during gatherings, etc.). Glad to see Leo taking on the ecological mantle from Francis.

Emphasis mine in the quote here…

Pope Leo XIV blesses glacier ice urging global leaders to act on climate change – India Today:

Citing Francis’s text, Leo recalled that some leaders had chosen to “deride the evident signs of climate change, to ridicule those who speak of global warming and even to blame the poor for the very thing that affects them most.”

He called for a change of heart to truly embrace the environmental cause and said any Christian should be onboard.

“We cannot love God, whom we cannot see, while despising his creatures. Nor can we call ourselves disciples of Jesus Christ without participating in his outlook on creation and his care for all that is fragile and wounded,” he said, presiding on a stage that featured a large chunk of a melting glacier from Greenland and tropical ferns.

R.I.P. Jane Goodall

Jane Goodall, legendary primatologist, has died at age 91 : NPR:

In just a few months, Goodall a made a major discovery. Chimps could make and use tools — as she learned by watching a chimp she’d named David Greybeard. (Goodall has called him “my favorite chimpanzee of all time.”) He stripped leaves off a twig, then used it to fish termites out of a mound. Goodall later told NPR that her mentor, Louis Leakey, was impressed.

“He said, ‘Well, it’s always been considered that man is the only toolmaking animal. So we now have to redefine tool, redefine man, or include chimpanzees with humans,’ ” she recalled.

The New Ecozoic Reader

Prof. Sam Mickey discusses the volume he edited titled The New Ecozoic Reader this week. If you’re anywhere interested or adjacent to the study of Religion and Ecology, I highly suggest listening to the podcast episode here as well as reading at least the Introduction here to The New Ecozoic Reader (available for free download or you can order a print copy as well)! 

Lisa Dahill’s chapter on rewilding Christianity was particulary fascinating to me.

Season Five | Yale Forum on Religion and Ecology:

In this episode of Spotlights, our host discusses a very special issue of The New Ecozoic Reader that has just been released. This special issue, edited by the Forum’s own Sam Mickey and Sam C. King offers retrospective and prospective views on the field of religion and ecology: looking at where we’ve been, where things stand now, and how the field, and our work together, could evolve going forward. The issue is very intergenerational and includes essays by both esteemed and established figures in the field, and younger scholars, just emerging on the scene. The issue includes a foreword by Iyad Abumoghli of UNEP Faith for Earth Coalition, a preface by Sam King and Sam Mickey, an Introduction by Mary Evelyn Tucker and John Grim, and contributions from: Heather Eaton, David Haberman, Elizabeth Allison, Whitney A. Bauman, Ibrahim Ozdemir, Jason Brown, Kim Carfore, Sarah Pike, Lisa E. Dahill, Nancy Wright, Jim Robinson, Melanie L. Harris, Christopher Key Chapple, Dan Smyer Yu, Charisma K. Lepcha, Philip P. Arnold, Sandra L. Bigtree, Graham Harvey, Russell C. Powell, Rachael Petersen, Terra Schwerin Rowe, and Larry Rasmussen.

Lost Connections

Great post from Merianna about relational being and our real need to have connections that will help us imagine our way out of our modern spiritual crisis in the context of Hurricane Helene…

Lost Connection – by Merianna Harrelson:

Without thinking I asked, “Where you all right? How about your house? How about your neighborhood? Do you need anything?” The lost connection actually helped me search for connection with complete strangers. Suddenly, no one was irritated or frustrated waiting in line or waiting for a plug to charge what they needed. Instead we were all thankful to see each other.

A year later as I think about the way we as a community started to congregate in places that had power, I realized that this is what is missing. We have become so used to being connected all the time to news streams, events from around the world, and posts and comments that we have lost connection to the people we pass every day. We have forgotten that these connections are the connections that remind us that we are all God’s beloved children and we have all lived through something that has shaken us to our core.

Pakistan at the Epicenter of Climate Change

Worth your time to read…

As Floods Worsen, Pakistan Is the Epicenter of Climate Change – Yale E360:

“Monsoon storms are now forming in a warmer atmosphere that holds and dumps far more moisture in short bursts, causing flash floods and landslides,” says Akshay Deoras, a meteorologist at University of Reading. “As extreme events grow more frequent, we’re flying blind into disaster.”

Viriditas and the Ecology of the Cross: Hildegard’s Greening Vision Meets a Kenotic Cosmos

Greening Ancient Wisdom for Today’s Crisis

On many mornings, I find myself sitting beneath the black walnut tree in my backyard, contemplating how an ancient abbess’s wisdom speaks to our ecological crisis. Hildegard of Bingen, 12th-century mystic, healer, and visionary, loved to talk about viriditas, the “greening” life-force of God in creation. She lived in a world where forests were alive with divine Light, and every medicinal herb carried a spark of God’s vitality. As a PhD student in Ecology, Spirituality, and Religion, I’m continually amazed by how Hildegard’s medieval insights resonate with what I call the Ecology of the Cross, or a theological framework that challenges our modern extractive paradigms with a vision of kenosis, interdependence, and sacred entanglement. In this post, I want to weave together Hildegard’s greening spirituality with the Ecology of the Cross, exploring how her ancient ontology can inform a Christian ecological lens today.

Hildegard’s Viriditas: Greening Power and Divine Immanence

Hildegard of Bingen (1098–1179) was a Benedictine abbess who saw the natural world lit up from within by God’s presence. Surrounded by the lush Rhineland forests, she perceived God’s “living power of light” energizing all creation, a verdant force she famously named viriditas, or greenness or greening power. In Hildegard’s theology, viriditas is the Holy Spirit’s life flowing through plants, animals, and elements, infusing them with vitality and growth.

“The greening power of the earth is the viriditas, which is the living light of the Holy Spirit… It is the love of God that flows through all creation, bringing forth new life and growth,” Hildegard wrote.

This was no poetic flourish for her; it was a literal cosmological principle. In her mystical visions, the entire universe even appeared as a tree, “verdant with God’s wisdom” and pulsing with divine life. For Hildegard, God was not a distant clockmaker but immanent in nature – present in the sap of trees, the humors of the human body, the cycles of the cosmos. All creation, she believed, is “alive with God’s presence” and thus sings a song of praise back to its Creator.

Crucially, Hildegard’s spirituality was deeply non-dualistic. She did not split spirit from matter. One commentator notes that she held a “theandrocosmic” ecology of life – a holistic view of reality as a dialogue between God (theos), humanity (anthropos), and the cosmos. This means Hildegard saw everything as interconnected as the health of the soul, the health of the body, and the health of the Earth were all of a piece. Indeed, Hildegard was a renowned healer in her time as a botanist and physician who composed texts on herbal medicine and the human body. She left behind volumes of wisdom on topics ranging from healthcare and natural remedies to music, ethics, and theology.

Her medical work (such as Physica and Causae et Curae) catalogued plants, stones, and animals, not just for their physical properties but for their spiritual virtues. In Hildegard’s eyes, studying nature was a way to understand God’s ongoing creative work. Healing a body with herbs and prayer was part of healing the ruptured relationship between humanity and creation. Divine immanence for Hildegard meant that the Creator’s power “flows through all creation,” so caring for creation was nothing less than an act of love for God. She warned that when we harm the earth, we harm ourselves, because we are inextricably part of this sacred web: “When we destroy the earth, we destroy ourselves,” she wrote bluntly. It’s hard to imagine a more ontologically rich affirmation of interdependence from the Middle Ages.

The Cross as Tree of Life: A Paradigm of Kenosis

Centuries before terms like “ecotheology” existed, Hildegard and her fellow medieval mystics were already linking the Cross with creation. In Christian symbolism, the cross of Christ has long been understood as a kind of Tree of Life. The New Testament itself refers to the cross as a “tree” (xylon in Greek which also refers to “clubs” throughout the Gospels interestingly enough) on which Christ was crucified (Acts 5:30; 1 Pet. 2:24). Early Christians couldn’t miss the irony of a wooden instrument of execution becoming the cosmic tree of redemption. Hildegard expands this imagery with her vision of the verdant universe. We might say her viriditas concept lets us imagine the cross not as dead wood, but as a tree greening with new life by God’s power. In one of my favorite poetic images, “even the cross, that ruined tree, bears sap enough to green the nations”… in other words, through the cross’s wood flows the viriditas of God, bringing renewal out of death.

This brings us to what I call the Ecology of the Cross. At its heart, this framework re-imagines the cross as more than a ticket to individual salvation; it is a paradigm of kenosis, interconnection, and humble participation in the wider community of creation. The Greek word kenosis refers to Christ’s “self-emptying” love (Phil. 2:5–8). On the cross, according to Christian faith, God-in-Christ empties Himself by pouring out divine love in utter vulnerability, even to the point of death. Traditionally, Christians see this as the path to resurrection and new life. But what if we also view it through an ecological lens? Ecology of the Cross suggests that the cross is “an ecological gesture of descent: a humble participation in the mutual vulnerability of the world”. In Jesus’ self-emptying sacrifice we see a model for how we humans should relate to the more-than-human world with radical humility instead of domination, willing to relinquish our privilege and power for the sake of healing relationships.

Such a kenotic ecology directly critiques modern extractive paradigms. Our industrial-technocratic society has often approached nature with an attitude of grasping and exploitation, the very opposite of self-emptying. Forests are logged and burned for profit, rivers are dammed and polluted for convenience, animals are driven to extinction for consumption or farmed for extracting nutrients in non-sustainable and ethically horrible ways. Creation bears the wounds of these extractive systems. In fact, we can literally see it in the trees: “forests today stand as cruciform realities: logged, burned, cut down, yet also central to the healing of the planet”. The cross, in an ecological sense, is present wherever life is suffering under unjust exploitation and wherever sacrificial love is bringing forth healing. The Ecology of the Cross invites us to recognize that the pattern of Christ’s cross, death and resurrection, is woven into Earth’s own rhythms. As I’ve written elsewhere, “the cross is ecological: a revelation of life’s pattern as death-and-renewal, as sacrifice-and-gift”. Every fallen forest that sprouts green shoots from its stump, every species brought back from the brink by compassionate conservation, every community that sacrifices for environmental justice… these are cruciform moments, little enactments of resurrection life.

Sacred Entanglement: Communion Beyond the Human

One of Hildegard’s gifts to us is a vision of sacred entanglement in a cosmos where everything is enfolded in everything else through God’s love. She spoke of the elemental interconnectedness of the four elements, the celestial bodies, and the human being (microcosm mirroring macrocosm). Modern science, with its talk of ecosystems and quantum entanglement, is catching up to this ancient intuition that “all beings are entangled in webs of relation”. Hildegard would agree wholeheartedly. And Christian theology adds: all those relations are grounded in God. Nothing exists outside the divine dance of communion. Significantly, Hildegard’s cosmology didn’t isolate humanity from nature; instead, she saw humans as integrated participants in the community of creation, “a world – everything is hidden in you,” she imagines God saying to each person, for the whole cosmos lives inside of us as we live inside it. This has profound ethical implications… if we and the earth are truly part of one living network sustained by God’s viriditas, then our calling is to nurture that network, to tend and befriend it, not to dominate or ignore it.

The Ecology of the Cross builds on this kind of sacred interconnectedness. It emphasizes that redemption is not apart from creation, but through itthrough roots and branches, through crucifixion and renewal. In Jesus’ crucifixion, God doesn’t pluck souls out of creation; God enters into creation’s deepest pains to transform them from within. The Cross is God with us, with all of us, including the sparrows, the soil, and the stars. This is a profoundly metaphysical statement as it suggests that at the heart of reality (the metaphysical core of existence) there is a cruciform love that ties all things together in a bond of shared being. As theologian Catherine Keller might put it, there is an apophatic entanglement at work – a holy interweaving we only dimly perceive but are nevertheless a part of. Or as philosopher William Desmond would say, standing before a living tree draws us into “the between,” that threshold where mystery breathes through being. Such moments can feel sacramental. Indeed, in a sacramental worldview the material world mediates God’s presence. A forest can be a temple, a river can whisper divine truth. Hildegard, composing her ethereal chants to the viriditas of the Spirit, understood this well. The whole world was her monastery’s cloister garden, alive with God.

For those of us drawn to Christian ecotheology, to speak of sacred entanglement is to affirm what the Gospel has hinted all along: that Christ’s reconciliation “extends to all things” (Col. 1:20) and that creation itself eagerly awaits liberation (Rom. 8:19-21). We find ourselves, then, in a spiritual lineage that runs from saints like Hildegard straight to the present. “From the prophets to Jesus’ parables to Hildegard of Bingen’s viriditas… our tradition is rich with ecological wisdom,” as I’ve noted before on Thinking Religion. The task now is to live into that wisdom.

Kenosis, Viriditas, and Living in Communion

Bringing Hildegard’s mysticism into conversation with the Ecology of the Cross enriches both. Hildegard gives us the vibrant language of greening and the assurance that caring for the earth is an act of love for God. The Ecology of the Cross, for its part, gives us the challenging ethic of kenosis and the call to empty ourselves of pride, greed, and the will-to-dominate so that we can truly serve and commune with our neighbors, human and non-human. Together, these threads form a kind of cruciform ecology of grace as an approach to the environmental crisis that is both deeply spiritual and vigorously practical. It asks us to reimagine what sacrifice means. Instead of the destructive sacrifices demanded by extractive capitalism (where we sacrifice forests and futures on the altar of consumerism or chauvanism), we are invited into the life-giving sacrifice modeled by Christ and celebrated by Hildegard and a sacrifice that gives up self for the sake of renewed life for others. This could look like deliberate simplicity and restraint (a kenotic lifestyle that “lets go” of excess consumption), or like actively bearing the cross of ecological work in its many forms, whether that is replanting a clear-cut area, advocating for environmental justice in our communities, or tending a backyard garden as if it were an altar.

My own theological perspective is rooted in this integration of ancient wisdom and new vision. I’m convinced, as are many others, that our spiritual narratives and our ecological actions are inseparable. When Hildegard urges us to “participate in the love of God” by caring for creation, she is echoing the kenotic love poured out on the cross – a love that holds nothing back, not even life itself, for the sake of beloved creation. This perspective reframes Christian mission: it’s no longer only about saving souls, but about healing relationships across the web of life. It also reframes metaphysical and ontological questions. We begin to ask: What is the nature of being, if not being-with? What kind of world is this, if the Creator chose to wear its flesh and suffer its pains? Such questions lead us into what theologian Thomas Berry called The Great Work of our times and to rediscover ourselves as part of a sacred Earth community and to act accordingly.

In the end, Hildegard’s viriditas and the Ecology of the Cross converge on a message of hopeful, humble participation. Even in a time of climate upheaval, mass extinction, and social fragmentation, we’re invited to see the world with new eyes “to help people see differently and to recover the rooted wisdom of scripture and tradition,” as I often remind churches. We are invited to step into what the Benedictine tradition would call ora et labora, or prayer and work, on behalf of creation, joining our hands and hearts to the greening, healing work God is doing. The Tree of Life stands not as a mere symbol, but as an ongoing reality with the cross planted in the earth, drawing all things into divine communion. Hildegard’s lush visions and the Cross’s stark call both beckon us toward a future where humans live with reverence among our fellow creatures, where we embrace our creaturely limits and gift, and where, by God’s grace, the desert places of our world can bloom again.

As the farmer-poet Wendell Berry has said (in a line that often echoes in my mind when I gaze at a thriving green tree stump): “Practice resurrection.” A tree knows how. By the greening power of God and the self-emptying love of Christ, may we learn how as well.

Rembrandt’s Dog in ‘The Night Watch’

Fascinating story…

What’s the Dog in Rembrandt’s ‘The Night Watch’? A Longtime Mystery Is Solved. – The New York Times:

“Even 400 years after the creation of one of the most known paintings, you can still discover things,” Dibbits said. “With art, you will always continue to pose questions, and in this case, it’s: Which dog is it?”

Platonic Biology

Prof. Segall (one of my amazing Prof’s at CIIS) has a fantastic post here that I very much agree with…

(30) The Return of Platonic Biology – by Matthew David Segall:

Process philosophy offers an alternative proposal that avoids the extremes of both reductive materialism and transcendent idealism. Rather than treating forms as autonomous agents, it understands them as potentiae—non-historical possibilities with patterned relations among themselves and to actuality generally. These possibilities do not act. They ingress. Agency belongs to actual occasions of experience, the events of concrescence in which the physical inheritance of the past meets the lure of unrealized potential. Forms become effective only as they are selected and transformed within the creative advance of living occasions.

Streaming as We Knew It is Dead

Fascinating stats… and “piracy” is about to regain its steam as it did around 2007 when things got out of hand with digital download pricing… “content is key” as Bowie wrote in one of his notebooks and people will find their way to the content they’re looking for if the price-cost curve gets unmanageable.

Is TV’s Golden Age (Officially) Over? A Statistical Analysis from Stat Significant:
For now, the streaming industry is still expanding, which means these companies will grow as long as they maintain market share (or lose market share slowly). But eventually, cord-cutting will plateau, YouTube will keep gaining ground, and a second wave of streaming consolidation will occur.

Resting Heart Rates

August and Everything After

I made some changes in my life back in May as my semester ended in my PhD studies and my dissertation began to take shape ahead of my 47th birthday.

We did lots of traveling as a family in June and July, I signed some new consulting clients, built a few websites, and had a wonderful summer of adventure. Those changes I made stuck and became routines and rituals. I slept well even in crowded hotel rooms and AirBNB’s in new cities with our children. I noticed my resting heart rate had dropped pretty dramatically.

Then August arrived and brought with it the annual torrent of new teachers and routines and meetings and after school activities and pick ups and drop offs and all things associated with having three young children. I noticed my heart rate had increased again. Things done and things left undone as the Book of Common Prayer reminds us to consider.

Talking with the Black Walnut this week, I’ve been pondering our own human conceptions of time and rhythm as I watch its leaves begin to silently fall here in late September.

I like to tell people that my dissertation (Ecology of the Cross) is my life’s work and that’s what I’m working on… contributing to Thomas Berry’s incantation of The Great Work of our time. Phenomenology has provided the structure for most of my research and thoughts as a part of all that work. Deep down, I realize (thanks to the Black Walnut and resting heart rates) that my life’s work is… my five children.

Maybe that dissertation will play some part in that in the future as they continue to explore, learn, and perceive the phenomena of consciousness and being in new ways. Planting sequoias for them and others who might be interested in what I have to say based on my aging heart and aging skin’s experience.

Ask the questions that have no answers.

Invest in the millennium. Plant sequoias.

Say that your main crop is the forest

that you did not plant,

that you will not live to harvest.

Say that the leaves are harvested

when they have rotted into the mold.

Call that profit. Prophesy such returns.

I think of my aging heart and skin and my aging children and my aging theologies and philosophies. I turn back to Aristotle and Augustine and Hildegard and Edith Stein for answers while trying to look forward in a world of unease brought on by a spiritual crisis of being. And the Black Walnut reminds me in all of that consternation about time and aging that the cosmic dance goes on, ever turning and circling… not linear.

Not about monthly or quarterly trends or resting heart rates… but part of a much larger dance that we are somehow privileged to enjoy for a brief “time” as Humans. We are such stuff as dreams are made on, and our little life is rounded with a sleep. This insubstantial pageant of modernity goes on, and we’ll return to the dust from which we were lovingly made. But heart rates and life (as we consider we know it) itself is a part of the cycle that spins forever and concrescing in little moments of magic that become us.

So, don’t worry about your resting heart rate too much, Sam. The Circle won’t be unbroken:

I danced on a Friday
When the sky turned black 
It’s hard to dance
With the devil on your back.
They buried my body
And they thought I’d gone,
But I am the Dance,
And I still go on.

Dance, then, wherever you may be,
I am the Lord of the Dance, said he,
And I’ll lead you all, wherever you may be,
And I’ll lead you all in the Dance, said he

Songs for Today

Felt appropriate…

I’ve been reading a lot of Hildegard of Bingen for my PhD studies lately (incredible reading and experience, btw… highly recommend). This one has been constant on my playlist the last few days…

O strength of Wisdom who, circling, circled, enclosing all in one lifegiving path, three wings you have: one soars to the heights, one distils its essence upon the earth, and the third is everywhere. Praise to you, as is fitting, O Wisdom

And as I walk on through troubled times
My spirit gets so downhearted sometimes
So where are the strong and who are the trusted?
And where is the harmony, sweet harmony?

‘Cause each time I feel it slipping away
Just makes me wanna cry
What’s so funny ’bout peace, love and understanding? Oh
What’s so funny ’bout peace, love and understanding?

Navigating Our Climate Crisis Without U.S. Leadership

Important piece here that gives voice to leaders from areas that aren’t usually covered by the mainstream press here in the USA when discussing climate issues and our ecological crisis in general… let those with ears to listen, hear…

Six World Leaders on Navigating Climate Change, Without the U.S. – The New York Times (Gift Article):

Debates around climate change often focus on the world’s largest economies and biggest emitters. But much of the hard work of figuring out how to adapt — both to a hotter planet and to a new geopolitical landscape — is happening in countries that have contributed relatively little to the problem yet are still navigating complex climate-related issues. Hoping to better understand how global warming and the changing world order are affecting some of these often-overlooked places, I spoke with six world leaders from different geographic regions. I heard some common themes: the ravages of extreme weather, the difficulties posed by the Trump administration’s retreat. But these conversations also illustrated the intensely varied predicaments facing world leaders right now.

Tracking a Tree

Back in January, I started tracking a black walnut (juglans nigra) in our backyard as part of coursework in my PhD studies. It seems like an innocuous thing to “track” a “tree,” doesn’t it? Those are in the form of regular audio reflections and pictures I’ve collected here.

The above video is from a snippet of reflections that I put together using Google’s fascinating and important NotebookLM. If there ever was something beneficial that has come from our early explorations with AI, this is definitely one.

Turns out, the practice (ritual?) has been quite transformative for me as a human. Moving from the winter months of little growth and “change” perceptible to us to an onlsaught of green sprouts and leaves emerging day-by-day over the spring and summer to the development of seed pods to now observing the falling leaves (and seed pods) has been an experience outside of our own conceptions of time. From phenomenology to existentialism to Christian ecology, it’s been quite the journey so far.

I hope some of that transformation has in some way contributed to the story of the black walnut that I’ve shared so many insights, tears, prayers, and reflections with over the course of the year.

You can see the images and hear the full audio recordings here at https://samharrelson.com/tracking.

Civilizations of Africa Review by Eleanor Konik

Wonderful review and reflection here by Eleanor Konik… highly suggest you read:

📚 REVIEW: Civilizations of Africa, A History to 1800:

Back in 2021, I asked the folks at r/AskHistorians for a good primer on African history. One of the moderators recommended The Civilizations of Africa: A History to 1800 by Christopher Ehret. I got it from the library and took extensive notes. I regret not just buying a copy from Amazon (affiliate link) because it’s probably the reference note1 I look back at most often. A friend of mine asked me to write a review for it, and I’ve been meaning to put my thoughts together and really process these notes in a high-level way for years, so let’s go.

Save UNCA’s Urban Forest

Breaks my heart and mind to see out-of-state developers pushing to cut even more forests out of Asheville’s downtown canopy (especially after Helene and the human and more-than-human losses). I hope this initiative linked here takes hold and works. Go spread the word if you’re interested in the great work of our ecological futures (rather than more corporate homogenized playing fields):

Save UNCA’s Urban Forest:

Approx. 40% of trees in Buncombe county were damaged or destroyed by Hurricane Helene, per AVL Watchdog. It’s more important than ever to save the trees we have left