This is the second and concluding portion of Two Roads, which began here.
Time slides by. It’s December, 1995. Twenty years have passed since Season of Changes was published and Wax Statues was germinating. I have just returned from my first 10-day Vipassana meditation course. And I’m coming apart at the seams.
In the summer of 2018, I began an 18-month program offered by The School of the Spirit, a ministry “rooted in the Quaker contemplative tradition of the living silence.” My application to this program, which was called On Being a Spiritual Nurturer, can be found here. During that year and a half, we were to write three “reflection papers,” on themes that were largely self-chosen. This two-part post is my first paper.
“Two roads diverged in a yellow wood, And sorry I could not travel both And be one traveler, long I stood…” Robert Frost1
Two strands of what might be called destiny have shaped my life. Both have been with me since birth. One is from my father’s side of the family and concerns the Religious Society of Friends. The other is from my mother’s side. It pertains to a visionary community called Light Morning, which has been my home for the past forty-five years. These two roads have sometimes intertwined. More recently, they’ve been pulling me in opposite directions. But whether conjoined or in opposition, the Quaker and Light Morning force fields generate deep undercurrents of uneasiness whenever I consider just how strongly family, genes, and/or fate have determined the trajectory of my life.
This is the third of a four-part series of posts. Part 1 can be found here.
Seeding Wax Statues
Douglas and I are sitting together on Temple Hill. It’s a warm Indian summer afternoon in 1977. Douglas is 47; I’m 32. Doug and Stan have just moved up from Norfolk and are living in a small camper at Transdyne, the land they bought two years ago. It’s within easy walking distance of ALM (Associations of the Light Morning), where Doug and I are now talking.
Far above us, a raven traces a lazy circle in the sky. Douglas again wants to hear why our guidance in Virginia Beach said that the Essenes were to serve as a model for the community. He’s alluding to a few lines from Season of Changes. It’s the passage that first sent him searching for ALM and for me. By now I know the words by heart.
This is the second of a four-part series of posts. In the prologue to Part 1 (which can be found here), Douglas is described as being “a mentor and interrogator; a reliable source of both irritations and insights; an occasional enemy; and a best friend. He could be effortlessly charming one moment and fiercely adversarial the next. But above all else, Douglas was fully committed to exploring the interplay between his own unique and pricey calling and the founding vision of Light Morning.”
The Bookworm and the Symposium
“I am evidently not intended to die and leave this world,” Douglas said in the biographical cassette tapes that he recorded for us, “because I’ve been unsuccessful in these attempts. As we can see, there are quite a few people who would not be unhappy with my absence. But there is some force that appears to be more adamant than I in keeping me here, for reasons that are still not known to myself, and are totally unknown to others.”
After an attempted suicide in a Washington, D.C. hotel room, “I was unemployed for some time and very rarely left our apartment. I raised orchids, read books about Edgar Cayce, and saw few people. But in a way, this story is a story of destiny; a story unfolding according to the designs of destiny. And this happens to each of us, if we will but look at it. This is not to say that I was aware of looking at it, for only recently have I started to pay attention to what comes before me, instead of fighting what comes before me.”
What was about to come before Douglas was an unexpected twist of destiny: Douglas was about to become a shopkeeper.
Remembering Douglas Dean Todd Born March 3rd, 1930 Died on Good Friday, 2000
One morning over breakfast, in the autumn of 1999, I mentioned to the other members of the Light Morning community that I would be going to Roanoke to see Douglas that day. Following his stroke, Doug had been staying at Salem Health and Rehabilitation, just across the street from the V.A. hospital. Then someone sitting around the breakfast table said, “Who’s Douglas?”
Cecile had become part of the community only recently, and her question stopped a spoonful of applesauce midway between my bowl and my mouth. It seemed inconceivable that someone living at Light Morning could not know who Douglas was. For me, it was a watershed type of experience.
Douglas had played different roles for different ones of us during the 25 years when he and Stanley lived just down the road: mentor and interrogator; a reliable source of both irritations and insights; an occasional enemy; and a best friend. He could be effortlessly charming one moment and fiercely adversarial the next. But above all else, Douglas was fully committed to exploring the interplay between his own unique and pricey calling and the founding vision of Light Morning.
This is the second of two posts containing my application to the School of the Spirit for its program On Being a Spiritual Nurturer. The first post, and a fuller introduction, can be found here.
A well-chosen question can have quite an impact. Several years after moving to the Blue Ridge Mountains, I was gifted with such a question. It was posed by Douglas, the same friend whose birthday would later coincide with the Testing the Water retreat in Roanoke.
It was a sunny afternoon at Light Morning. We were sitting on a grassy knoll called Temple Hill, close to where Douglas now lies buried. High above us, a raven traced a lazy circle in the sky.
“So why did your Virginia Beach guidance,” Doug asked, “say that the Essenes were to serve as a model for your community?”