Welcoming Practice

This piece is also posted on Carmen’s YouTube Channel here.

“To welcome and to let go is one of the most radically loving, faith-filled gestures we can make in each moment of each day. It is an open-hearted embrace of all that is in ourselves and in the world.”

— Mary Mrozowski, creator of the Welcoming Prayer

The Welcoming Prayer Practice created by Mary Mrozowski is a good sitting or “as-you-go” exercise. It was influenced by her training in biofeedback, Thomas Keating’s teachings on the False/True Self, and Jean Pierre de Caussade’s Abandonment to Divine Providence.

It has three movements:

1/ Focus. Feel. Sink. Hearth. Touch. Drop in. Scan body. Become aware of sensation/s. Be present with them. You are befriending them by listening to them and feeling them and being with them, which helps them become unburdened.

2/ Welcome what you are experiencing in your body as a way to say yes to the Divine / Love /God / Presence / True Self. Wel-come = will/pleasure + cuma/guest. Say: “Welcome, frustration….grief…joy…fear…anger….”

You welcome only the physical or psychological content. You are not welcoming an external situation, like cancer. Author, mystic, and priest Cynthia Bourgeault reminds, you are not “passively aquiesc[ing] to situations that are in fact intolerable.”

3/ Let it go when you feel it is time. There is no need to rush. You might go between noticing and feeling and being with (1) and welcoming (2) for a while. When you feel ready, say: “I let go of my frustration, etc.” You might also add, if you feel comfortable doing so: “I let go of my cravings for security, affection, and control. I let go of my wish to change what I am feeling. I embrace this moment just as it is.” Please word however most helps you.

This practice helps unburden acquired emotional programs and heal the wounds of a lifetime by meeting them where they are stored, which is in the body. It moves us from our got-to-fix-it mentality and returns us to unconditionally loving presence. This letting-go is not final but is repeated over time as we return to this exercise, and as we practice this welcoming, we are unburdening and undoing emotional programs that keep us operating out of the small-egoic self. This practice returns us to the Center, to the Source of the Source or Ultimate Reality, Love.

Richard Schwartz’s Internal Family Systems work (No Bad Parts) can be a help in adapting this practice to our needs, and a therapist and spiritual direction can support us also.

Cynthia Bourgeault sums it up well:

“’By the power of the Divine Indwelling active within me, I unconditionally embrace this moment, no matter its physical or psychological content’. And by this same indwelling strength, once inner wholeness is restored, I then choose how to deal with the outer situation, be it by acceptance or by spirited resistance. If the latter course is chosen, the actions taken – reflecting that higher coherence of witnessing presence – will have a greater effectiveness, bearing the right force and appropriate timing that Buddhist teaching classically designates as ‘skillful means’”.

CÆDMON’S HYMN

Cædmon’s Hymn is the earliest surviving Old English Christian hymn. In this way, it is a wellspring of the Christian contemplative tradition. It’s themes echo Psalm 19 and others. The hymn praises Creation and God as Creator who made the skies and also “middengeard” (“middle earth”) for “eorðan bearnum” (“earth’s children”). From the late 7th-century CE, this hymn comes from the Whitby monastery on the northeast shore of North Yorkshire of now England. Whitby was known then as Streoneshalh. Our only source for it and for Cædmon’s life is Bede’s Ecclesiastical History of the English People.

I’m thankful that Abbess Hilda at Whitby monastery recognized Cædmon and invited him in. Cædmon was not someone that everyone in his day would have recognized as having value. He was born into a life where education was not a possibility, and Cædmon could not read. He kept cows at the monastery. I picture Cædmon and know he suffered very cold winters at Streoneshalh, taking care of livestock.

We hear that Cædmon couldn’t make music, and so when the harp was passed around at the end of a meal, he never played it nor sang. He left the table. But one day he had a dream, and in it a nameless, mysterious “someone” (quidam) asked him to “sing” something. Cædmon protested, saying he didn’t know how to sing, but this quidam insisted in his dream, and Cædmon asked, in essence, “About what?” and he was told “Sing about Creation.” So Cædmon sang about Creation and in praise of God the Creator.

The song he sang very much reminds me of my early childhood days of being in a church choir in Decatur, Georgia. We sang in praise of Creation: “This is my Father’s world, and to my listening ears, all nature sings and round me rings, the music of the spheres.” I now sing it and sometimes include “Mother’s” in “Mother’s and Father’s world” or “Parents’ world.”

Cædmon had miraculously received the gift of religious song, in a dream, and he became (like Brother Lawrence) widely known to the monks as a faithful and inspiring Christian mystic. According to Bede, Cædmon also composed other religious stories and poems which demonstrated his gift to the monks. But the only surviving one today is the nine-line “Cædmon’s Hymn.”

Because no tape recorders existed in the 7th century, when a melody emerged for it two decades ago (while swinging my children on the playground), I’ve been singing it very often ever since. As meditation. It is calming, and I love its theme of gratitude for Creation, for earth and all earth’s creatures. Every day I’m grateful for the miraculous gift of Creation.

You can listen to me sing it on my YouTube Channel here.

After I sing “Cædmon’s Hymn” in Old English, I sing it in my modern English translation.

Nu sculon herigean      heofonrices Weard,                                           

Meotodes meahte     ond his modgeþanc,                                             

weorc Wuldorfæder,     swa he wundra gehwæs,                     

ece Drihten,     or onstealde.                            

He ærest sceop     eorðan bearnum                              

heofon to hrofe,     halig Scyppend.                                                      

þa middangeard     monncynnes Weard,                                               

ece Drihten,     æfter teode                   

firum foldan,     Frea ælmihtig.

Now let’s sing everyday Mystery,

Maker’s matter and kind mindfulness,

our Parent’s gift of Creation and their Presence.

Our Friend made each wonder’s beginning,

first they shaped skies as a roof

for all the earth’s children.

Then sacred Shaper, present Friend

made the middle-world,

the solid ground

for everyone.

For these gifts we thank the kind Beloved!

This was recorded during an atmospheric river. So you hear the sump pump go off for a few seconds and also at the end you slightly hear some rain pattering down.

My translation makes the language more inclusive while cleaving to the original spirit and the words’ etymological roots. You can see the literal translation below if you wish.

Literal Translation:

Now let us praise the Heaven-Kingdom’s guardian!

The Creator’s power and His thoughts.

The work of the Glory Father, of each wonder,

eternal Lord, who established a beginning.

He first shaped, for earth’s children,

Heaven as roof, holy Maker.

Then middle earth, humanity’s Guardian,

eternal Lord, next prepared

the solid ground, almighty Lord!

Another Translation respecting its spirit and linguistic core and shared May 18, 2025 at a Center for Action and Contemplation (CAC) gathering with James Finley, Brian McLaren, and Pico Iyer:

Now let us praise the Shepherd of heaven’s field,

the Maker’s might and wise mindfulness,

the work of our glorious Ancestor, eternal God,

who authored each wonder’s awesome origin,

who first shaped skies as a roof for all of us

children of the earth’s sacred dust, holy Creator.

Then the Shepherd of humanity, eternal Love,

made middle earth our house and home,

the gift of ground for everyone, we praise you, kind Beloved!

Chant

Chant. We could sing more.

I sing everyday. It’s my name. Carmen means “song or poem.” Even on days of challenging ways, I sing. I’ve always been thankful to live under and with and through a name that means “song or poem.” It’s like my very name reminds me, “Did you sing today?”

Kindness. We could be kind more.

Every true religion has kindness as its core. Same for every true philosophy and wisdom tradition. One way I listen to the Mystery at the heart of the Heart is I sing. While my brain swirls and loops and careens, like winds in March, my song holds my heart against love and I deepen into tenderness, as I sing.

A friend shared with me the Medicine Buddha Chant. Some 1400 years young, it’s as old as Beowulf. And totally otherwise has nothing in common with Grendel’s poem. It’s a prayer for healing from the fakery of duality. It’s a prayer for the dissolving of negative thoughts. It’s a prayer for the healing of past traumas. It’s a prayer for bringing calm energy.

A friend shared it with me. He’s a Buddhist teacher. I sing it often. Through the marsh. Down sidewalks. Folding clothes. Sitting at the computer. And in bed at night, quietly.

I think of the billions of souls and bodies and selves who’ve sung it before me and who sing it now with me and I with them, together. You see it spelled many different ways when transliterated. Here is what I am singing:

“Teyata om bekanze bekanze maha bekanze radza samudgate soha.”

Here is my meditative translation of that, with my friend’s approval:

“It’s like this. Om, sacred tone of the universe, holy body, holy speech, holy mind. Medicine Buddha, King, Supreme Healer. Eliminate and remove the pain of illness of mind and body, eliminate and remove the pain and illness of spiritual suffering, and greatly eliminate and remove any slightest imprints left on my consciousness by disturbing thoughts, Ocean of goodness and wisdom, may my prayer go to the highest, widest, deepest, in sincere intention, blessing, I offer this prayer and let it go out.”

I also made a short translation and a melody for the original and the English version, and I sing both:

“Teyata om bekanze bekanze maha bekanze radza samudgate soha.”

“Sacred Song of the Universe, heal me, heal us | Deeply heal us where our mind-heart wanders from Love.”

I’m posting these, sung, on my YouTube Channel, if you want to listen, sing with silently, or sing along aloud: https://www.youtube.com/@CarmenAcevedoButcherPresence

Remember, you’re singing for yourself, not as a performance.

The way life really is, for yourself, not performance.

Blessings on you, with love.

Wind

“When you go outside, do you worry about your hair getting messed up in the wind? Why? Life’s short, why worry for small things?” That was a motivational speaker in my high school gym for assembly.

Painfully shy, I felt a sting of realization: Yes I do.

My hair being in place and my face being pimpleless were my primary obsessions.

There were bigger, existential worries at home, but once at school, my wavy hair not staying in place and the growing spot on my forehead wearied me with pondering.

It became a touchstone of personal growth then to be someone who went outside and felt more hair-free. It took time to outgrow this painful, critical self-consciousness. Not that How do I look is ever absent, but I’ve grown kinder in it toward me. It was fortunate that at 29 my hair turned curly overnight and more and more I just let it go and do its thing.

My appreciation for run-of-the-mill, each-one-is-different, not-too-strong winds has also grown with each passing day. I often walk after supper down the sidewalk a block or two just to listen from a spot near a friend’s house where three tall trees (no one seems to know what kind) make beautiful music high in their boughs. I love that sound of vibrant gentle winds in tree leaves. And how they dance while they play.

How each tree has a different-sized, differently shaped leaf and all together as a symphony, each tree makes a different sound when the wind blows through, and different winds blow through in various ways, so the music is always unique. Just like when you arrive in an airport in a city, and whatever language or dialect is spoken there, the collective sound of it is different from that in an airport in another city with a different language or dialect.

And I stand under trees in my neighborhood and think, How alive to be here with wind in my hair. How alive.

Lately I also think, when I walk in the marsh with the wind. How I experience the wind is how I live with my thoughts.

Sometimes on the gravel path between silent snowy white egrets and squawking geese, I gently hold my hair back, often takes several tries, the wind is so brisk and wild. So I can see better. Brisk wild wind prickles the face the eyes. Sometimes I just let it blow my hair to the moon and back and flip my head back to enable me to see ahead. When the wind is really up in the marsh, it looks like I have my hand on a Van de Graaff generator.

And sometimes it’s that amazing calm with not much wind at all. Just the occasional zephyr. Reminding me inspiration has in it spirare “breathe.” The earth breathing through the wind.

It’s not far from wind—Old English “blow”—to breath to breathing to inspiration to our thoughts blowing, the winds of the mind-self-soul-body that I breathe with and through.

When I’m in the marsh, I don’t judge the wind. I accept it as the miracle it is.

When I meditate, I don’t judge my thoughts. I accept them as the here-they-are miracle they are. They come and go.

The winds come, the thoughts come, and I let them come, and feel them without judging without stories.

What beautiful shadows on the sidewalk winds make of leaves dancing in the sun. The first movie.

The winds come, the thoughts come, and sometimes I hold my hair back gently or let the thoughts go gently, so I can rest so I can see better.

The marsh wind reminds me thoughts are weather, the earth sacred.

Increasingly volatile storms with dangerous winds, also remind me those grow with our own lack of attention to caring for earth’s sacredness.

May we return to the holiness of the earth.

May we know what is.

Listen to Carmen read this meditative piece on her YouTube Channel.