"The Sky where we live Is no place to lose your wings. So love, love, Love" ~Hafiz

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Tuesday, January 30, 2007

The Door of the Heart















There is a profound ground of unity that is more pertinent and authentic than all the unilateral dimensions of our lives. This a man discovers when he is able to keep open the door of his heart. This is one’s ultimate responsiblity, and it is not dependent upon whether the heart of another is kept open for him. Here is a mystery: If sweeping through the door of my heart there moves continually a genuine love for you, it by-passes all your hate and all your indifference and gets through to you at your center. You are powerless to do anything about it. You may keep alive in devious ways the fires of your bitter heart, but they cannot get through to me. Underneath the surface of all the tension, something else is at work. It is utterly impossible for you to keep another from loving you.

The Inward Journey

*********

A Single Swallow




















A SINGLE SWALLOW

A single swallow can’t bring spring, but many swallows will follow, and we will enjoy a spring in this world.

This is what Mustafa Cagrici, the chief Muslim cleric in Istanbul, said yesterday after a day of prayer, silence and conversation with Pope Benedict XVI. I find this a poignant expression of hope at a crucial time in the world when Christians, Jews and Muslims figure prominently in every conflict and therefore are the most responsible for living in a way that expresses God’s peace for creation. Ironically, it comes after a swirl of criticism and controversy over Benedict’s comments that were perceived as an insult to Muslims. Whether you believe the pope intended to insult Islam or not, his comments were the harbinger of increased conversation between Christians and Muslims which is certainly a good thing. I believe Benedict was simply pointing out to the differences in the way Christians and Muslims understand reason in the pursuit of religion and that he did not intend to insult anyone. In inter-faith conversations, I think it is essential for each partner be open to the best in the other and not the worst. It is necessary to create a space of trust, where each can ask honest questions and speak truthfully without fear of censorship. Of course, trust and truthfulness both imply speaking with respect for the other, even when my understanding of truth reveals differences.

Both the pope and the Muslim leader seemed to understand all this when they met in an ancient mosque. When Mustafa asked to pray, the pope prayed silently, too. When the time of prayer concluded, the pope responded simply, “thank you for this moment of prayer.” It was then that Mustafa made his hopeful comment about the future spring when the swallows will signal peace for creation. I completely agree with the Ali Adakogfu, the Turkish journalist, who writing for a magazine popular among conservative Muslims, said, “each message the pope gives in Turkey is important. It’s important not only for Turkey, but for the world which could have a clash of civilizations.” Actually, I think we are already experiencing a clash of civilizations, which is why learning to speak truthfully with respect for each other is crucial.

Not only did Benedict practice Christian respect with regard to Islam, he also reached out to the Orthodox community from whom Roman Catholicism has long been estranged. Again, he invited dialogue and yearned for the day when separations are no longer. Speaking plainly he said that the divisions among Christian bodies was a scandal to the world and an affront to God. I couldn’t agree more; now lets get on with the practice of caring for each other, respecting our differences and seeking the peace that is God’s dream for creation.
{From the Blog, "Saying Grace" ; also quoted on "Inward-Outward"}

Monday, January 29, 2007

The Sacred, Swept Away













From David Byrne's Journal:

"But the obvious is always easy to deny and ignore, and we have a born genetic capacity to do so. Don’t we? We must! Sometimes it seems like the smarter a person is the better they are at deluding themselves…and deluding others, of course. Intelligence, combined with will, gives one the ability to analyze and reason — but simultaneously confers an equal ability to lie and deny, to ignore and deceive. Combine with a little charisma and dinner is served.

This is why intelligent people can be religious. That’s an arrogant statement — it presumes that religion and intelligence are incompatible, that anyone with any sense wouldn’t believe in unproven supernatural faith-based scenarios. But of course that is not the case. I personally might believe (believe!) that many religious beliefs are irrational and verge on lunacy — but I can both see their efficacy — their attraction and usefulness — and sense their beauty. One does not have to be a Catholic to stand in awe of the Sistine Chapel ceiling; be Muslim to hear the lure of the soulful cry of the muezzin and sense the power of the mass dance of the faithful in prayer; be Hindu or Jewish to read and enjoy a text that is often chock full of amazing and surprising metaphors and analogies. These dances, music, images, metaphors are, I sense, deep-rooted — they are like the neural propensities for grammatical structures that Chomsky goes on about — and are therefore similarly genetically inheritable. The dance that is religion has evolved within us, to be released and expressed in a thousand different forms, none of which make logical sense, and all of which, if looked at literally, require a large helping of denial. God is in the wiring, bequeathed by the genes.

To me, this is why the current (tiny) wave of atheism — the recent books by Dawkins, Dennett and Harris, for example — are also in denial. They deny that this propensity for people to believe is innate. Yes, they admit that religion offers many comforts and assurances, security and community — very attractive and seductive — but they stop short at admitting that we are genetically predisposed to believe, that it is in our very nature, a part of what it means to be human. Maybe an illogical part, but that all our innate evolved characteristics are not practical forever (context changes, the world changes) or even rational, from some points of view (does the peacock’s tail have to be THAT big? Isn’t all that just a wee bit of a wasteful allocation of resources?)

Rationalism can never win on pure sense and logic alone. Granted, religions are regularly used to justify horrors and despicable behavior, throughout history and this will never change — and rational thinking tells us these kinds of beliefs need to be wiped out — judged from the POV of the society or world at large at least these religiously justified behaviors are simply evil, counter to the survival of the species and commonly accepted morals — and in those cases maybe yes, religion needs to be smacked down. But what if the benign effects of religion are intimately tied to the dark side? What if you can’t have the good without the bad? What if the shared sense of community, for example, is tied to the belief that God has given this community a personal mandate, a moral rightness above all others? Is it even possible to mold and deconstruct the religious impulse so that only the socially and personally beneficial effects result?"

*******

"Religion is man's way of accepting life as an inevitable defeat. That it is not an inevitable defeat is a claim that cannot be defended in good faith. One can, of course, disperse one's life over the contingencies of every day, but even then it is only a ceaseless and desperate desire to live, and finally a regret that one has not lived. One can accept life, and accept it, at the same time, as a defeat only if one accepts that there is a sense beyond that which is inherent in human history - if, in other words, one accepts the order of the sacred.

A hypothetical world from which the sacred had been swept away would admit of only two possibilities: vain fantasy that recognizes itself as such, or immediate satisfaction which exhausts itself. It would leave only the choice proposed by Baudelaire, between lovers of prostitutes and lovers of clouds: those who know only the satisfactions of the moment and are therefore contemptible, and those who lose themselves in otiose imaginings, and are therefore contemptible. Everything is then contemptible, and there is no more to be said,"

- Leszek Kolakowski, "Modernity on Endless Trial."

*****

"Transcendentalism, especially when reinforced by religious faith, is psychically full and rich, it feels somehow right ... (But) Science has always defeated religious dogma point by point whenever the two have conflicted. But to no avail. While empiricism wins the mind, transcendentalism wins the heart ...

Still, if history and science have taught us anything, it is that passion and desire are not the same as truth. The human mind evolved to believe in the gods. It did not evolve to believe in biology ... The eventual result of the competition between the two world views, I believe, will be the secularization of the human epic and of religion itself,"


- E. O. Wilson, Consilience.

******
All mankind is of one author, and is one volume; when one man dies, one chapter is not torn out of the book, but translated into a better language; and every chapter must be so translated...

-John Donne
****
Back to "What are Humans for?" Our lovely artwork, our terrible hatreds and wars. The trouble with our flattened out world is that the spire, the upward sweep , the verticality of life gets pounded down into sameness -- A=A=A=A.

So, myth, belief, science, investigation, opinion, television, entertainment, sales all somehow equal each other and may be discussed interchangably. It's as if the world is a talk show and each guest comes on, duly has his/her say and is escorted out in the midst of commercials.

What are humans for? Our brief life, our limited experience of All of Life, our inadequate resources, human fallability and cruelty. Yet this isn't the story. The story lies in the something that we can never define can never rationally explain. There's still that quest for the Holy Grail -- never even sure what the Grail is or was.

Other, outside, beyond -- From whence comes the desire for peace, for dignity, for freedom?
There is a pattern , a template formed by our own inner parts -- the DNA, the bones, the blood. That tells us our history, our legacy moment to moment, with our movement, with our beating hearts. Attend to that, and know who and what you are.

God, the sacred, prayer, true worship are as close as that breath. Those are just the clues.

Saturday, January 27, 2007

Ocean & Haiku



















Jewish Buddhist Haiku

I don't know who originated this , but it was sent to me by my brother in NM.


* * * *

If there is no self,
whose arthritis is this?
*
Be here now.
Be someplace else later.
Is that so complicated?
*
Drink tea and nourish life.
With the first sip ... joy.
With the second ... satisfaction.
With the third, peace.
With the fourth, a danish.
*
Wherever you go, there you are.
Your luggage is another story.
*
Accept misfortune as a blessing.
Do not wish for perfect health,
Or a life without problems.
What would you talk about?
*
The journey of a thousand miles begins with a single "oy."
*
There is no escaping karma
In a previous life, you never called,
you never wrote, you never visited.
And whose fault was that?
*
Zen is not easy.
It takes effort to attain nothingness.
And then what do you have?
Bupkes.
*
The Tao does not speak.
The Tao does not blame.
The Tao does not take sides.
The Tao has no expectations.
The Tao demands nothing of others.
The Tao is not Jewish.
*
Breathe in. Breathe out.
Breathe in. Breathe out.
Forget this and attaining Enlightenment will be
the least of your problems.
*
Let your mind be as a floating cloud.
Let your stillness be as the wooded glen.
And sit up straight.
You'll never meet the Buddha with such rounded shoulders.
*
Be patient and achieve all things.
Be impatient and achieve all things faster.
*
To Find the Buddha, look within.
Deep inside you are ten thousand flowers.
Each flower blossoms ten thousand times.
Each blossom has ten thousand petals.
You might want to see a specialist.
*
To practice Zen and the art of Jewish motorcycle maintenance,
do the following:
Get rid of the motorcycle.
What were you thinking?
*

Be aware of your body.
Be aware of your perceptions.
Keep in mind that not every physical sensation is a symptom of
a terminal illness.
*
The Torah says, "Love thy neighbor as thyself."
The Buddha says there is no "self."
So, maybe you are off the hook.

Friday, January 26, 2007

Islamic Psalm of Lament














An Islamic Psalm of Lament

I have wondered how God views me, certain that, had others experienced the kind of wonders I have seen, the grace I've experienced, surely they would be so much stronger spiritually than I. Reading ancient Christian writers, I find I'm not alone in these thoughts. Nor are they limited to Christians. I was touched am moved by a post by Anony Sufi, a post that is actually a lovely psalm of lament:

"I am better than nobody. Not a single soul. It is true many brothers do not have beards, many sisters do not wear hijab, many Muslims engage things contrary to the sunnah. But I am worse than them! I am worse because God sent me scholars to study with, allowed them to share their texts and knowledge with me, He sent me a spiritual guide, He blessed me with knowledge and a clear mind. Had such people been given the same experiences, they would be better than I! Yet, I remain ungrateful. I obey my nafs. Oh the difference between what I offer and what He offers!

Sometimes I want to cry out of fear, out of longing, but I fear that all I will shed nothing but crocodile tears. I am unworthy to even lament due to my possible insincerity.

Oh Allah, I complain to you of my weakness. Though I am unworthy, do not even shun me due to my heedlessness. Keep me in Your gaze and continue to elevate me so that I may be beloved to You."

[full post here]

He called that post "The Ungrateful Servant" which reminds me of one of my favourite poems, Love III, by George Herbert:

Love bade me welcome, yet my soul drew back,
Guilty of dust and sin.
But quick-ey'd Love, observing me grow slack
From my first entrance in,
Drew nearer to me, sweetly questioning
If I lack'd anything.

"A guest," I answer'd, "worthy to be here";
Love said, "You shall be he."
"I, the unkind, the ungrateful? ah my dear,
I cannot look on thee."
Love took my hand and smiling did reply,
"Who made the eyes but I?"

"Truth, Lord, but I have marr'd them; let my shame
Go where it doth deserve."
"And know you not," says Love, "who bore the blame?"
"My dear, then I will serve."
"You must sit down," says Love, "and taste my meat."
So I did sit and eat. [1633]

Man's Search For Meaning









Jesse Kornbluth
{Man's Search for Meaning}

"For Frankl, the search for meaning is both a philosophy and an attitude. Going into a concentration camp, he knew what the odds were --- 90% of the people on his transport train would die, most within a few hours of arriving at Auschwitz. And this led him to his first breakthrough: “I struck out my whole former life.”

Auschwitz became his teacher. He had no fear of death; the gas chambers spared him the thought of suicide. He learned to look eager for work; if you want to live, you have to be useful. And then he learned The Secret. Let him tell it:

We stumbled on in the darkness, over big stones and through large puddles, along the one road running through the camp. The accompanying guards kept shouting at us and driving us with the butts of their rifles. Anyone with very sore feet supported himself on his neighbor's arm. Hardly a word was spoken; the icy wind did not encourage talk. Hiding his hand behind his upturned collar, the man marching next to me whispered suddenly: "If our wives could see us now! I do hope they are better off in their camps and don't know what is happening to us."

That brought thoughts of my own wife to mind. And as we stumbled on for miles, slipping on icy spots, supporting each other time and again, dragging one another on and upward, nothing was said, but we both knew: each of us was thinking of his wife. Occasionally I looked at the sky, where the stars were fading and the pink light of the morning was beginning to spread behind a dark bank of clouds. But my mind clung to my wife's image, imagining it with an uncanny acuteness. I heard her answering me, saw her smile, her frank and encouraging look. Real or not, her look then was more luminous than the sun which was beginning to rise.

A thought transfixed me: for the first time in my life I saw the truth as it is set into song by so many poets, proclaimed as the final wisdom by so many thinkers. The truth -- that love is the ultimate and the highest goal to which man can aspire. Then I grasped the meaning of the greatest secret that human poetry and human thought and belief have to impart: The salvation of man is through love and in love.

I understood how a man who has nothing left in this world may still know bliss, be it only for a brief moment, in the contemplation of his beloved. In a position of utter desolation, when a man cannot express himself in positive action, when his only achievement may consist in enduring his sufferings in the right way--an honorable way--in such a position man can, through loving contemplation of the image he carries of his beloved, achieve fulfillment. For the first time in my life, I was able to understand the words, "The angels are lost in perpetual contemplation of an infinite glory."

Those are easy words to write in the comfort of the coffeehouse, surrounded by attractive people who have the dual luck of health and wealth. But to feel this way after being shipped to four concentration camps and losing your loved ones --- that's something else.

Yes, Frankl was lucky, and he knows it; as he says, “The best among us did not return.” But the lucky did. Indeed, only the lucky did. And isn't a great part of luck the irrational belief of a better future?

Like all concentration camp memoirs, Frankl's is one horror after another. But unlike almost all others, his memoir is dotted with remarkable scenes. Like the time a block warden, at a very low point in the war, asks Frankl to speak to the inmates. Frankl reminds them that all they have lost can be achieved again. And then he says something at once shocking and inspiring: “Human life, under any circumstances, never ceases to have meaning.” Even hopelessness offers a kind of dignity. If we act well in dire straits, we honor God --- we show that, even as we are killed, we maintain our dignity. That was some sermon....

Days after the war ended, Viktor Frank walked out of the camp and into the countryside. He listened to the birds sing; he felt the expanse of earth and sky. He did not yet know that the wife he thought of constantly was dead. He had just one sentence running through his head: “I called to the Lord from my narrow prison and he answered me in the freedom of space.” And with that, Frankl walked into his future.

Why read “Man's Search for Meaning” now? Because we live in an age of weak excuses and phony explanations and very few people stepping forward to take responsibility for anything. In this appalling time, Viktor Frankl reminds us that what we do and how we think about it actually matter. He tells us that, even on a crowded planet, every life is important. He makes us stand tall and see clearly and think straight and want to do right.

It doesn't get much simpler than that, does it?"

--- by Jesse Kornbluth, for HeadButler.com




Copyright 2007 by Head Butler Inc.

Thursday, January 25, 2007

What Are People For Part 2












Slacktivist:

What is education for?

The following is from E.F. Schumacher's quixotic classic, Small is Beautiful: Economics as if People Mattered. Specifically, from the essay, "The Problem of Unemployment in India."

Posting this here so that I can link to it in the future.

- - - - - - - - - - - -

If there are millions of people who want to better themselves but do not know how to do it, who is going to show them? Consider the size of the problem in India. We are not talking about a few thousands or a few millions, but rather about a few hundred millions of people. The size of the problem puts it beyond any kind of little amelioration, any little reform, improvement or inducement, and makes it a matter of basic political philosophy.

The whole matter can be summed up in the question: What is education for? ...

These questions lead us to the parting of the ways: Is education to be a "passport to privilege" or is it a monastic vow, a sacred obligation to serve the people?

The first road takes the educated young person into a fashionable district of Bombay, where a lot of other highly educated people have already gone and where he can join a mutual admiration society, a "trade union of the privileged," to see to it that his privileges are not eroded by the great masses of his contemporaries who have not been educated. This is one way.

The other way would be embarked upon in a different spirit and would lead to a different destination. It would take him back to the people ...

So this is the first question I suggest we have to face. Can we establish an ideology, or whatever you like to call it, which insists that the educated have taken upon themselves an obligation and have not simply acquired a "passport to privilege"? This ideology is of course well supported by all the higher teachings of mankind. As a Christian, I may be permitted to quote from St. Luke: "Much will be asked of him because he was entrusted with more." It is, you might well say, an elementary matter of justice.

If this ideology does not prevail, if it is taken for granted that education is a passport to privilege, then the content of education will not primarily be something to serve the people, but something to serve ourselves, the educated. The privileged minority will wish to be educated in a manner that sets them apart and will inevitably learn and teach the wrong things, that is to say, things that do set them apart ...

The Hollow Men















The Hollow Men

T. S. Eliot (1925)

I

We are the hollow men
We are the stuffed men
Leaning together
Headpiece filled with straw. Alas!
Our dried voices, when
We whisper together
Are quiet and meaningless
As wind in dry grass
Or rats' feet over broken glass
In our dry cellar

Shape without form, shade without colour,
Paralysed force, gesture without motion;

Those who have crossed
With direct eyes, to death's other Kingdom
Remember us -- if at all -- not as lost
Violent souls, but only
As the hollow men
The stuffed men.

II

Eyes I dare not meet in dreams
In death's dream kingdom
These do not appear:
There, the eyes are
Sunlight on a broken column
There, is a tree swinging
And voices are
In the wind's singing
More distant and more solemn
Than a fading star.

Let me be no nearer
In death's dream kingdom
Let me also wear
Such deliberate disguises
Rat's coat, crowskin, crossed staves
In a field
Behaving as the wind behaves
No nearer --

Not that final meeting
In the twilight kingdom

III

This is the dead land
This is cactus land
Here the stone images
Are raised, here they receive
The supplication of a dead man's hand
Under the twinkle of a fading star.

Is it like this
In death's other kingdom
Waking alone
At the hour when we are
Trembling with tenderness
Lips that would kiss
Form prayers to broken stone.

IV

The eyes are not here
There are no eyes here
In this valley of dying stars
In this hollow valley
This broken jaw of our lost kingdoms

In this last of meeting places
We grope together
And avoid speech
Gathered on this beach of the tumid river

Sightless, unless
The eyes reappear
As the perpetual star
Multifoliate rose
Of death's twilight kingdom
The hope only
Of empty men.

V

Here we go round the prickly pear
Prickly pear prickly pear
Here we go round the prickly pear
At five o'clock in the morning.

Between the idea
And the reality
Between the motion
And the act
Falls the Shadow

For Thine is the Kingdom

Between the conception
And the creation
Between the emotion
And the response
Falls the Shadow

Life is very long

Between the desire
And the spasm
Between the potency
And the existence
Between the essence
And the descent
Falls the Shadow
For Thine is the Kingdom

For Thine is
Life is
For Thine is the

This is the way the world ends
This is the way the world ends
This is the way the world ends
Not with a bang but a whimper.

Silly but..

Christianity In A Nutshell

Found at Stardust Musings:

Tuesday, January 23, 2007

Procrastination

cartoon from www.weblogcartoons.com

Cartoon by Dave Walker. Find more cartoons you can freely re-use on your blog at We Blog Cartoons.

Teammate Abuse

The image “http://seattletimes.nwsource.com/ABPub/2006/07/07/2003112728.jpg” cannot be displayed, because it contains errors.


From Father Jake Stops the World

Duckworth: "Sexism Flushed from its Cover"

The Rev. John Yates and Os Guinness of Falls Church wrote an editorial earlier this month describing their supposed reasons for leaving the Episcopal Church and placing themselves under the authority of the Anglican Archbishop of Nigeria, Peter Akinola. Their claim is that the Episcopal Church abandons the fidelity, negates the authority, severs the continuity, destroys the credibility and obliterates the very identity of faith.

The Rev. Penelope Duckworth, vicar of Christ Episcopal Church, Sei Ko Kai, in San Francisco, has responded to their accusations:

...Yates and Guinness began by stating that the issue is not women's leadership, rather it is the ``intellectual integrity of faith in the modern world.'' They say that the Episcopal Church has revised the orthodox faith, and they give examples. However, in more than 20 years of ministry, I know of no Episcopalians who would say the incarnation is ``nonsense,'' the resurrection ``a fiction,'' or the Bible ``pure propaganda''...
Duckworth continues with a meticulous dissection of their five charges against the Episcopal Church, revealing that they are all completely illusionary. This leads to the following conclusion:

...But there are really no points to be made, no actual discussion, no debating of the issues. The reasons stated cannot be genuine. They are a smoke screen.

And so what is the real reason? It is notable that the authors did not leave after the approval and consecration of the Rt. Rev. Gene Robinson (the first openly gay bishop) in 2003. The schism occurred in 2006 and followed the election of the first female presiding bishop. Up until then, those who opposed women's leadership were cushioned by allowances which permitted male episcopal authority if requested.
With the consecration of The Most Reverend Katharine Jefferts Schori, there was suddenly no man who had more authority, and so sexism was flushed from its cover. Like many schismatics, the authors claim to represent the true church. But, in fact, they are objecting to decisions made democratically by duly elected representatives...
This should not be surprising of those who make common cause with the likes of bishops Iker and Schofield. At least those bishops own up to their sexism. Hiding it behind a list of poorly articulated false accusations tells us more about the accusers than it does about the accused. They are acting out of either cowardice or malice. To be generous, I'm inclined to assume the former is the most accurate.

J
**********
Make no mistake, "the women" are the real issue behind a lot of grousing about other stuff.
It isn't just women, it's women in positions of power. Thus , H. Clinton is portrayed as a kind of superbitch, Nancy Pelosi as well. If a woman wields any power, she'd better duck. No accident that the Queen of England carries silly handbags, wears silly hats, and tries to act like my Corgi when he meets another dog -- rolls belly up to say, "I'm harmless." Better that than dress in power suits and speak up, directly into the camera.

God Bless the new PB. She'll need strength and support to stand up under this "Teammate Abuse."

Sunday, January 21, 2007

The Fugees











Refugees Find Hostility and Hope on the Field

Nicole Bengiveno/The New York Times
Refugees Find Hostility and Hope on the Field
In a small town in Georgia, a boys soccer team for refugees with miserable pasts brings out the best and worst in Americans.
******
January 21, 2007

Refugees Find Hostility and Hope on Soccer Field

CLARKSTON, Ga., Jan. 20 — Early last summer the mayor of this small town east of Atlanta issued a decree: no more soccer in the town park.

“There will be nothing but baseball and football down there as long as I am mayor,” Lee Swaney, a retired owner of a heating and air-conditioning business, told the local paper. “Those fields weren’t made for soccer.”

In Clarkston, soccer means something different than in most places. As many as half the residents are refugees from war-torn countries around the world. Placed by resettlement agencies in a once mostly white town, they receive 90 days of assistance from the government and then are left to fend for themselves. Soccer is their game.

But to many longtime residents, soccer is a sign of unwanted change, as unfamiliar and threatening as the hijabs worn by the Muslim women in town. It’s not football. It’s not baseball. The fields weren’t made for it. Mayor Swaney even has a name for the sort of folks who play the game: the soccer people.

Caught in the middle is a boys soccer program called the Fugees — short for refugees, though most opponents guess the name refers to the hip-hop band.

The Fugees are indeed all refugees, from the most troubled corners — Afghanistan, Bosnia, Burundi, Congo, Gambia, Iraq, Kosovo, Liberia, Somalia and Sudan. Some have endured unimaginable hardship to get here: squalor in refugee camps, separation from siblings and parents. One saw his father killed in their home.

The Fugees, 9 to 17 years old, play on three teams divided by age. Their story is about children with miserable pasts trying to make good with strangers in a very different and sometimes hostile place. But as a season with the youngest of the three teams revealed, it is also a story about the challenges facing resettled refugees in this country. More than 900,000 have been admitted to the United States since 1993, and their presence seems to bring out the best in some people and the worst in others.

The Fugees’ coach exemplifies the best. A woman volunteering in a league where all the other coaches are men, some of them paid former professionals from Europe, she spends as much time helping her players’ families make new lives here as coaching soccer.

At the other extreme are some town residents, opposing players and even the parents of those players, at their worst hurling racial epithets and making it clear they resent the mostly African team. In a region where passions run high on the subject of illegal immigration, many are unaware or unconcerned that, as refugees, the Fugees are here legally.

“There are no gray areas with the Fugees,” said the coach, Luma Mufleh. “They trigger people’s reactions on class, on race. They speak with accents and don’t seem American. A lot of people get shaken up by that.”

Lots of Running, Many Rules

The mayor’s soccer ban has everything to do with why, on a scorching August afternoon, Ms. Mufleh — or Coach Luma, as she is known in the refugee community — is holding tryouts for her under-13 team on a rutted, sand-scarred field behind an elementary school.

The boys at the tryouts wear none of the shiny apparel or expensive cleats common in American youth soccer. One plays in ankle-high hiking boots, some in baggy jeans, another in his socks. On the barren lot, every footfall and pivot produces a puff of chalky dust that hangs in the air like fog.

Across town, the lush field in Milam Park sits empty.

Ms. Mufleh blows her whistle.

“Listen up,” she tells the panting and dusty boys. “I don’t care how well you play. I care how hard you work. Every Monday and Wednesday, I’m going to have you from 5 to 8.” The first half will be for homework and tutoring. Ms. Mufleh has arranged volunteers for that. The second half will be for soccer, and for running. Lots of running.

“If you miss a practice, you miss the next game,” she tells the boys. “If you miss two games, you’re off the team.”

The final roster will be posted on the bulletin board at the public library by 10 Friday morning, she says. Don’t bother to call.

And one more thing. She holds up a stack of paper, contracts she expects her players to sign. “If you can’t live with this,” she says, “I don’t want you on this team.”

Hands — black, brown, white — reach for the paper. As the boys read, eyes widen:

I will have good behavior on and off the field.

I will not smoke.
I will not do drugs.
I will not drink alcohol.
I will not get anyone pregnant.
I will not use bad language.
My hair will be shorter than Coach’s.
I will be on time.
I will listen to Coach.
I will try hard.
I will ask for help.
I want to be part of the Fugees!

******
Go and read the full story. I read this first thing this a.m., as I woke up too late to go to church. It's been pouring with rain all day. I read this story and it made me cry from start to finish. Some days are just like that. I guess it's crying in the holy spirit, if you want to call it that. It's just that I find the world so unbearably cruel sometimes. That you could have children struggling to survive like this, and then their "inferior" status is ground into them again and again.

This is pretty close to where I live, too. Not that the South is particularly worse than elsewhere. There's just this history, this reputation .....

I have so much
admiration for the woman who took this project on. To me, such a person is greater than any celebrity, any wealthy actress, any corporate high achiever CEO on the cover of a magazine, any supermodel. This is a person that I envy. I wish I had her guts .

The One Who Knows How to Ask Questions



















"The Song of the Chorus"
from the stageplay,The Rock
T.S. Elliott

Of all we have done in the past,
We eat the fruit: either rot or ripe.
For the temple must be always decaying,
And always being rebuilt.
For what life have we,
If we have not life together?
And where we have no temple
There can have no homes,
Although we have shelters and institutions.

For without community
There is no praise of God,
And what life have we,
If not life lived in praise?

But now dispersed on these ribbon roads
And no one knows who his neighbor is
Unless the neighbor has done something
To cause our complaint.
We dash to and fro in our motorcars,
Familiar with all roads and settled nowhere.
The wind will say,
"Now here was a decent and godless people,
Their only monument, the asphalt road
And a thousand lost golf balls."

But when the stranger comes and says,
"Why do you gather together and live in cities?"
What will you answer?
"We gather together to make money off each other,"
Or "This is my community."
And the stranger will depart and return to the desert.

Oh, my soul, be prepared for the coming of this stranger.
Be prepared for the one who knows
How to ask questions.

*******
What are people for?

Keys To The Kingdom












Painted by Pietro Perugino (c. 1450-1524) Scenes from the Life of Christ: The Giving of the Keys to Saint Peter

Sharp Sand

There Is No God & I Hate Him

I gave a poetry reading years ago at a Catholic university in Ohio & afterward a woman came up to me & said, “You are so angry at God.” Ron Rosenbaum had an essay in the NY Observer recently in which he discusses the recent God Wars in the context of Isaac Bashevis Singer’s life-long argument with God. When I was in my twenties I read all the Singer I could find in translation, falling particularly in love with Gimple the Fool. According to a new biography of Singer, it turns out that he sanitized his stories when they were translated into English so as to erase an identity quite different from — & much angrier than — that of the mildly skeptical Jewish sage that comes through in the English versions. Apparently, in Yiddish, Singer, unlike Job, curses God for his cruelty & injustice. (Actually, I think a careful reading suggests Job does take his wife’s advice & curse God, but instead of killing him, God does the cruel thing & lets Job live. Indeed, he doubles Job’s pain at the end of the book by giving him back his possessions two-fold. That is some dark fucking humor.) Even the milder, gentler translated Singer had a strong effect on me, helping me put the narrow fundamentalist Christianity of my childhood into a broader theological perspective & ultimately allowing me to move to my current state of a-theism, in which I continue to detest a God in whose actual existence I don’t believe.

JOSEPH DUEMER

****

New York Times quotes Elie Wiesel "God created man because he loves stories," says this storyteller, whose lifelong discussion with God has not always been temperate. "I never divorced God, " he says. "I couldn't. I'm too Jewish." But, he declares, "I have the right to protest his ways."

-ELIE WIESEL - First Person Singular PBS

******

MICHAEL BERUBE

And what’s with the damnation and salvation, anyway? You’re really going to tell me that a just and merciful God is going to consign someone who’s led a blameless life to an eternity of torment and pain just because she believed the Host was the body or because he had doubts about the doctrine of the Trinity? Or because she didn’t consume the Host at all and didn’t care what it was? Run the “just and merciful” part by me again, please.

The preacher tried to back me up a few steps further, to the part about how we cannot know the mind of God, His ways are not our ways, etc., whereupon I said, look. I like this caritas agape idea. That was a good idea. I like the bit about doing unto others as you would have them do unto you. That was a good idea. I like the idea of treating the least of our species as if he or she were the moral equal of the most powerful person on earth. That was a good idea. But the history of your religion, I’m sorry to say, looks like a history in which some of the finest legal minds in the West set about festooning those central beliefs with all manner of pernicious nonsense about transubstantiation and consubstantiation and the three-personed God and the Virgin Birth. Not to mention the Ascension and the Assumption. See, I’m a graduate student in literary criticism. So I just love the idea that centuries worth of brilliance went into developing the idea of type and antitype, figura and fulfillment, in order to reconcile the Hebrew and Christian Scriptures. But when it comes to the question of how to live in the world, I’ll take the caritas-and-agape part and leave the pointless doctrinal disputes to you-all.

So you really don’t care whether Christ was divine? the preacher asked. You really don’t care if your immortal soul is at stake?

Well, that’s exactly the point, isn’t it, I said, stopping at the corner of my block. See, if I’m hearing you correctly, the insights about caritas and agape and the human dignity of the meek and the wretched of the earth make sense if and only if Christ was divine. If he was just a guy, you’re saying, then those insights are just ordinary human utterances with no special claim on our attention. Whereas I think they’re worth pursuing regardless of whether the guy who delivered them to us was a deity or the son of a deity or part of a mysteriously tripartite deity or just a guy. I honestly don’t care what you believe about Jesus. All I care about is how you act while you’re here.

And your soul, he said. You don’t care if you lose your immortal soul in that belief.

Right, here’s the way I look at it, I said. If you’re right about this and I’m wrong, then you and I agree that we have the obligation to treat others as we would have them treat us, but because I believe that we humans just made that up one day, I’m going to Hell for an eternity, and you’re pretty much in the clear. Whereas if I’m right about this and you’re wrong, my beliefs don’t visit any punishments on you. We live, we act as best we can, we die, end of story, except that we hope that maybe some of the good we do on earth will live after us for a little while. And that’s it.

Well, the Lawn Preacher said, I can’t say I’ve ever heard the argument for agnosticism put that way before.

Dang, that’s a shame, I said. Because lots of us agnostics have a coherent moral code. We just don’t feel the need to ascribe our moral code to a supernatural being. We don’t think that solves anything, honestly.

He did not say he would pray for me. I liked that. He simply nodded, extended his hand, and wished me well. I shook his hand, thanked him sincerely for hearing me out, and wished him well in return.

*******

Saturday, January 20, 2007

Just Some Guy


"The Evangelist Matthew Inspired by an Angel"
by Rembrandt

"You can only find truth with logic if you have already found truth without it."

--GK Chesterton

'God Is Not a Moderate'

Best-selling atheist Sam Harris and pro-religion blogger Andrew Sullivan debate God, faith, and fundamentalism.
Sam Harris:

How does one "integrate doubt" into one's faith? By acknowledging just how dubious many of the claims of scripture are, and thereafter reading it selectively, bowdlerizing it if need be, and allowing its assertions about reality to be continually trumped by fresh insights—scientific ("You mean the world isn’t 6000 years old? Yikes.."), mathematical ("pi doesn't actually equal 3? All right, so what?"), and moral ("You mean, I shouldn't beat my slaves? I can’t even keep slaves? Hmm ..."). Religious moderation is the result of not taking scripture all that seriously. So why not take these books less seriously still? Why not admit that they are just books, written by fallible human beings like ourselves? They were not, as your friend the pope would have it, "written wholly and entirely, with all their parts, at the dictation of the Holy Ghost." Needless to say, I believe you have given the Supreme Pontiff far too much credit as a champion of reason. The man believes that he is in possession of a magic book, entirely free from error...

Religious moderates—by refusing to question the legitimacy of raising children to believe that they are Christians, Muslims, and Jews—tacitly support the religious divisions in our world. They also perpetuate the myth that a person must believe things on insufficient evidence in order to have an ethical and spiritual life. While religious moderates don’t fly planes into buildings, or organize their lives around apocalyptic prophecy, they refuse to deeply question the preposterous ideas of those who do. Moderates neither submit to the real demands of scripture nor draw fully honest inferences from the growing testimony of science. In attempting to find a middle ground between religious dogmatism and intellectual honesty, it seems to me that religious moderates betray faith and reason equally.



Andrew Sullivan

Harris wrote:

So why not take these books less seriously still? Why not admit that they are just books, written by fallible human beings like ourselves?

Religious books are not "just" books. Rather they are books that try to guide human beings, and their conduct, through the mystery that is human life. And when I say "mystery" I don't mean it in the sense of "Wow, that's cool!" I mean it in the sense that we don't know where we came from, or where we are going, or how, on the one hand, we can have a profound sense of self, but, then, on the other hand, must live with the unease that our entire sense of self - without religion - will somehow some day cease to exist.

Religion, and religious books are designed to help us with these problems of human existence. They are designed to show us - based on very old traditions - about the proper courses of conduct to lead one to the eventual pride in having lived to the full and to the good the one life that one was granted. They make us glad to be alive.

Other books do not help. Even philosophers are of little use for these areas of life, and most will gladly acknowledge it. Perhaps some people don't need religion. But most of us do, even if our religious devotions are tinged with more or less worldly skepticism.

It is absurd to claim that whoever - one or many - who wrote, among others, the Dhammapada, the Bhagavad Gita, the Upanishads, the Psalms, Proverbs, Ecclesiastes, or the Tao te Ching were just regular guys writing regular books. The only person who can say that is the person who has no sense to appreciate the ecstatic frame of mind that is a core element in the religious life, and which in turn presupposes a voice driving such authors that, in the poor words we humans use, is described a Holy Spirit. And, absolutely, the same applies to the New Testament, which of course was written by real people in real time.

But to say that the New Testament expresses the Holy Spirit is not to be understood either to mean that some kind of vapor descended from on high and penetrated the fingertips of Luke or St Paul. Rather it also means that these are texts that were written by Christians, for communities of Christian believers, and that these communities, over the course of now two millennia, consider them, and their companions, true reflections, in words, of the states of Christian belief and life.

Now, the issue has been phrased as a religious issue but it could also be phrased as an esthetic one. Artistic experiences, poetry, music, visual arts, will sometimes convey a kind of supernatural and ever-renewing power. For reasons we cannot put into words, we feel at times - after a Beethoven quartet or a Shakespeare play - that we have been touched by something so special, that it could not be the mere product of "just some guy." Artists themselves will not infrequently stand in amazement at their own creations. "How did I manage to create something so good?" Here, too, the suspicion arises that the artist is but a medium for something else, indefinable.

I am in sympathy with much of this, but perhaps for the sake of coherence, we shouldn't ask Sam to address all the readers' comments as well. I'll focus tomorrow. Today has been somewhat full.

(Painting: Rembrandt's "The Evangelist Matthew Inspired by an Angel.")

*********

Our EFM group went into this territory last week, "Why religion, why the Bible?"
"What makes the Bible a "holy book""...

I consider secular humanism one of my primary formative influences. While recognizing the supernatural, we as human beings are called to administer the human realm. That the human being is indeed "God's flesh" -- God's hands in this world. That we know God by knowing humans -- "on earth, as it is in heaven." That our reason, our minds, our creative selves are made in God's image and are, indeed, "very good." That Jesus' reference to himself as "Son of Man" could be translated/interpreted as meaning "the completely human being."

It 's an interesting discussion, and has no real resolution , because people are operating from different places and different assumptions. We do literally live in entirely different worlds. This is not the ancient world, but here we are, still in possession of ancient minds.

That our ancestry informs us of the archetypal struggles described in the Bible -- perhaps the Bible is sacred just as my great-grandfather's photo albums are "sacred" -- they have meaning because we have a connection, and my life is a continuation of the story he told.

More later.

White Place

"Lo my footprints are even now upon the mystic path.
The spirit path that ever lies before us.
Verily my footprints are on that path.
My footprints are even now upon that mystic path."

--Osage, Spirit Song





The bus carrying the group of pilgrim travelers who came together for the Great American Southwest Expedition stopped at the roadside store in the New Mexico village of Abiquiu for a rest break. Abiquiu being the long time home of the renown American artist Georgia O’Keefe, who was inspired to her greatness by the magnificent and ancient vistas blended from colors seen only in this special high desert place. After boarding, the bus moved onto a dirt road leading into a little known area known as Plaza Blanca (the White Place), a place that is almost beyond description, a place where power resides.


The White Place

During our years living in Santa Fe, my partner Robin and I visited the White Place numerous times to find quiet, respite, renewal and deep perspectives we found no where else, not even in our many years in Hawaii. This place became our church, our temple. The Indians of the New Mexico pueblos and before them the ancient Anastazi used this splendid white canyon of rising pillars and truly amazing formations as a place to gather together in peace, a place to set aside all differences. This was their church. No signs have been found of people having ever lived there, no remnants of habitation, no pottery shards. It is said that they only used it for spiritual venturing, most possibly into multiple dimensions, and for ceremony.

Almost every time Robin and I visited The White Place we were completely alone, no people and not even animals. On one of our visits we sat slightly up on the rocks above a dry stream bed and tuned into the energy. It was so quiet that we could hear our hearts beat. Over the years I learned to play a native flute made by a friend of ours, so on this day with our eyes closed I began to play and the sounds began to flow into a sense of meditative power. After about 20 minutes there was a loud sound, something like a large exhaled breath, and when we opened our eyes we were surrounded by about twenty black ravens sitting on the rocks around us and circling above us directing our attention upwards, and there above, in a perfectly clear blue sky a golden circle formed a ring around the sun. On our walk out of the White Place that day we would see out of the corner of our eyes what appeared to be shimmering beings who would disappear into the rocks when we would try to look directly at them. As we moved out of the wash toward where we had parked the car we heard a wild calling sound coming from the top of a 40 foot white pillar. We looked up to see a solitary and very large black raven looking down at us as if bidding us farewell. We thanked it and the spirits of the White Place for an amazing and mystical afternoon.

A Short History of Myth



















"[The novel] is an exercise of make-believe that, like yoga or a religious festival, breaks down barriers of space and time and extends our sympathies, so that we are able to empathise with other lives and sorrows. It teaches compassion, the ability to 'feel with' others. And, like mythology, an important novel is transformative ... If it is written and read with serious attention, a novel, like a myth or any great work of art, can become an initiation that helps us to make a painful rite of passage from one phase of life, one state of mind, to another. A novel, like a myth, teaches us to see the world differently; it shows us how to look into our own hearts and to see our world from a perspective that goes beyond our own self-interest. If professional religious leaders cannot instruct us in mythical lore, our artists and creative writers can perhaps step into this priestly role and bring fresh insight to our lost and damaged world,"

- Karen Armstrong, "
A Short History of Myth."

For the Young



















"Arbol que nace torcido, jamas su tronco endereza, de la serie Lobotomia"
(A tree that is born twisted will never straighten its trunk
, from the Lobotomy series)











"Sin Titulo" (Serie Lobotomia)
(Untitled) (Lobotomy Series)

Cirenaica Moreira


Another Marge Piercy poem. I think of my son's friend Skye, a fabulous writer, who's bio is probably a companion to Marge Piercy's. Knock-your-sox-off writing. It has that quality of someone who has no choice.

A friend who began to teach in Seminary said, in commenting about those preparing for the priesthood, "Well, the ones who make it are those who really have no choice." Sometimes there is that sense of inevitability - of being chosen, rather than choosing. And I'm talking , any vocation, any calling. I think that each person has many callings. Some we say "no" to and some are impossible to avoid.



For the young who want to
-Marge Piercy

Talent is what they say
you have after the novel
is published and favorably
reviewed. Beforehand what
you have is a tedious
delusion, a hobby like knitting.

Work is what you have done
after the play is produced
and the audience claps.
Before that friends keep asking
when you are planning to go
out and get a job.

Genius is what they know you
had after the third volume
of remarkable poems. Earlier
they accuse you of withdrawing,
ask why you don't have a baby,
call you a bum.

The reason people want M.F.A.'s,
take workshops with fancy names
when all you can really
learn is a few techniques,
typing instructions and some-
body else's mannerisms

is that every artist lacks
a license to hang on the wall
like your optician, your vet
proving you may be a clumsy sadist
whose fillings fall into the stew
but you're certified a dentist.

The real writer is one
who really writes. Talent
is an invention like phlogiston
after the fact of fire.
Work is its own cure. You have to
like it better than being loved.


Copyright 1980, Middlemarsh, Inc.
from THE MOON IS ALWAYS FEMALE
Alfred A. Knopf, New York


The Name of that Country is Lonesome














Alicia Leal Amor con Peches

"Name of that country".... made me think of my mother. I never thought I'd end up with brothers who would use an ugly term like "feminazi" but the world changes. The environment changes and we end up with an environment that invites people to give voice to their hatreds.

I lived in NYC when I first ran across feminism. I devoured books, it was like a religious conversion. There was a theater group called, "It's Alright To Be Woman" that met and rehearsed sometimes at Washington Square Methodist Church , where my group rehearsed. The first time I saw them perform, it was like going to a Pentecostal church. Or a revival meeting. Women in the audience were asked to tell a dream, and the ensemble acted it out. People were yelling, hooting, laughing, crying, screaming. I couldn't believe it. It made me feel "alright to be a woman." I'd just never thought of it like that. It was an invitation of open up, to talk , to be expressive, to not be defined by men. When I went to college, women were mostly going to be teachers, nurses , and social workers. Or get their "MRS" degree. Ha ha.

Not everyone thought that change was change for the better. But that sort of change isn't something that is driven by one person or a group of people. It becomes an idea who's time has come. It become inevitable, unstoppable. However, nothing in life is pain free.

The name of that country is lonesome
-Marge Piercy


We go to meet our favorite programs
the way we might have met a lover,
the mixture of the familiar routine
and the unexpected revelation.

We can buy love at the shelter
if we get there before they have
executed it for being unwanted,
its fur cooling in the garbage.

It becomes more and more unusual
to be invited to dinner;
fast food is the family feast.
Who can be bothered with friends?

They have needs, you have to remember
their birthdays, they want to talk
when you’re just too tired.
Leave the answering machine on.

No one comes to the door any longer.
We would be scared.
That’s why we have an alarm.
That’s why we keep the gun loaded.

Drive in food, drive in teller,
drive by shooting, stay in the car.
Talk only to the television set.
It tells you just what to buy

so you won’t feel lonely
any longer, so you won’t feel
inadequate, bored, so you can
almost imagine yourself alive.

The well preserved man

He was dug up from a bog
where the acid tanned him
like a good leather workboot.

He is complete, teeth, elbows,
toenails and stomach, penis,
the last meal he was fed.

Sacrificed to a god or goddess
for fertility, good weather,
an end to a plague, who knows?

Only he was fed and then killed,
as I began to realize as you
ordered the expensive wine,

urged lobster or steak, you
whose eyes always toted the bill,
I was to be terminated that night.

I could not eat my last meal.
I kept running to the ladies room.
All I could do was drink and try,

try not to weep at the table.
I was green as May leaves on the maple.
I was new as a never folded dollar,

a child who didn't know how the old
story always ended. Sacrificed
to a woman with more to offer up,

the new May queen, lady of prominent
family, like the bog man I was
strangled with little bruising.

I lay in my bed with my arms folded
believing my life had bled out.
How astonished I was to survive,

to find I was intact and hungry.
All that happened was I knew the story
now and I grew long nails and teeth.

Copyright 1998, Middlemarsh, Inc.
from Early Grrrl
A Leapfrog Press Paperback Original
ISBN 0-9654578-6-9

If It Is Not Too Dark













Highland Cow

IF IT IS NOT TOO DARK

Go for a walk, if it is not too dark.
Get some fresh air, try to smile.
Say something kind
To a safe-looking stranger, if one happens by.

Always exercise your heart's knowing.

You might as well attempt something real
Along this path:

Take your spouse or lover into your arms
The way you did whn you first met.
Let tenderness pour from your eyes
The way the Sun gazes warmly on the earth.

Play a game with some children.
Extend yourself to a friend.
Sing a few ribald songs to your pets and plants --
Why not let them get drunk and wild!

Let's toast
Every rung we've climbed on Evolution's ladder.
Whisper, "I love you! I love you!"
To the whole mad world.

Let's stop reading about God --
We will never understand Him.

Jump to your feet, wave your fists,
Threaten and warn the whole Universe

That your heart can no longer live
Without real love!
- Hafiz

Thursday, January 18, 2007

The Moon is Always Female













Sin Título
Acrílico sobre lienzo


The Low Road

What can they do
to you? Whatever they want.
They can set you up, they can
bust you, they can break
your fingers, they can
burn your brain with electricity,
blur you with drugs till you
can t walk, can’t remember, they can
take your child, wall up
your lover. They can do anything
you can’t blame them
from doing. How can you stop
them? Alone, you can fight,
you can refuse, you can
take what revenge you can
but they roll over you.

But two people fighting
back to back can cut through
a mob, a snake-dancing file
can break a cordon, an army
can meet an army.

Two people can keep each other
sane, can give support, conviction,
love, massage, hope, sex.
Three people are a delegation,
a committee, a wedge. With four
you can play bridge and start
an organisation. With six
you can rent a whole house,
eat pie for dinner with no
seconds, and hold a fund raising party.
A dozen make a demonstration.
A hundred fill a hall.
A thousand have solidarity and your own newsletter;
ten thousand, power and your own paper;
a hundred thousand, your own media;
ten million, your own country.

It goes on one at a time,
it starts when you care
to act, it starts when you do
it again after they said no,
it starts when you say We
and know who you mean, and each
day you mean one more.


--Marge Piercy
Copyright 2006, Middlemarsh, Inc
.

Hear this poem, and many of her political poems in Marge Piercy's own voice in her CD
Louder: We Can't Hear You Yet! or find it in her famous collection The Moon is Always Female.

Off the Bridge

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AN INCH AT A TIME

Fear and pride are the very opposite of biblical values. They are not what God wants nor what God offers us through Jesus Christ. Our Scriptures bear witness to a Son of God whose very incarnation sets us free from idolatry, free from false attachment to bad religion and to unsustainable economic systems. Genuine biblical spirituality opens us to truth from any source so long as it incarnates the compassionate grace and mercy of God who has created all people as inter-connected, members one of another; as St. Paul says, to be one with each other and with the earth that supports us.


Kenneth Leech, a great Anglican writer, says genuine Christian orthodoxy is subversive, not conformist, it overturns human convention in the name of divine wisdom, it is not dogmatic but transformative, it doesn't fit into patterns of domination and exclusion but stands against them for a radical inclusion. Christian orthodoxy is not a tribal theology, a God-on-my-side sectarianism. It's a global vision of a world united in its very plurality, a world at one in its respect for difference and its deep commitment to justice. This is not the narrow orthodoxy of fundamentalists and demagogues, nor even may we say of some archbishops and primates. It's the radical orthodoxy of Jesus, grounded in his incarnation as the Son of God, who also lived in dangerous and polarized times and who refused all its temptations of avoidance and power.

{posted by revsusan}
****
A FABLE , FROM A SPEECH BY BILL MOYERS;

I cherish the spirit that fills this hall and the camaraderie we share today. All too often the greatest obstacle to reform is the reform movement itself. Factions rise, fences are built, jealousies mount - and the cause all believe in is lost in the shattered fragments of what was once a clear and compelling vision.

Reformers, in fact, too often remind me of Baptists. I speak as a Baptist. I know Baptists.

One of my favorite stories is of the fellow who was about to jump off a bridge when another fellow runs up to him, crying: "Stop. Stop. Stop. Don't do it."

The man on the bridge looks down and asks, "Why not?"

"Well, there's much to live for."

"Like what?"

"Well, your faith. Are you religious?"

"Yes."

"Me, too. Christian or Buddhist?"

"Christian."

"Me, too. Are you Catholic or Protestant?"

"Protestant."

"Me, too. Methodist, Presbyterian, Baptist?"

"Baptist."

"Me, too. Are you original Baptist Church of God or Reformed Baptist Church of God?"

"Reformed Baptist Church of God."

"Me, too. Are you Reformed Baptist Church of God Reformation of 1820, or Reformed Baptist Church of God Reformation of 1912?"

"1912."

Whereupon the second fellow turned red in the face, shouted, "Die, you heretic scum," and pushed him off the bridge."

That sounds like reformers, doesn't it?

*****
Which put me in mind of the either/or dilemma of the Central Nervous System, which means that we are all hardwired for conflict. To overcome the "lizard brain" (which is the part of us that seeks only to be right. And if it doesn't get its' way , it is angry. This is the brief description) we must rise to a higher brain, the mammalean brain. To pray, to meditate, to change our own state, we must shift consciousness. So be communicate, we love, we share, we blog. Will we shift consciousness, or throw each other off the bridge?

In The Image Of...















Ceylan’s pictures draw you into a world where urban scenes and rural landscapes share a dreamlike quality.

Onehouse

Why Spiritual Formation is Not an Option

A brief and vicious bit of cold air is crawling across the Canadian prairies. I am busy with indoor work, transferring the magazine website back to typepad, getting ready to mail out the new issue, drinking hot things, and generally avoiding the outdoors. I have a bunch of posts sitting in draft from the last week or so but the computer wears on mind and body and I haven't had the time to sand the edges off them as yet.

I have finally been able to listen to Why Spiritual Formation is Not an Option with Eugene Peterson podcast that Jordon has recommended a few times. There are many good reminders here of why we engage spiritual formation. Peterson points out that:

The means by which we do anything at all is as important, equally as important, as the end product that we intend.

You can get turned around inside of this thing, pulled by themes or questions or even the practices themselves. Peterson reminds us once again that spiritual formation is important but it is not about us, our personal fulfillment or development. It is, in the end, about God. It is about the local, the ordinary, and the live that is lived rather than merely analyzed and talked about. Good stuff.

Peterson also has an article from a few years ago, Transparent Lives, that touches on many of the same themes:

The contemplative life, growing toward congruence, is slow work. It cannot be hurried. It is also urgent work and cannot be put off. Life is deteriorating around us at a rapid pace, and the life at the center, the gospel life—with the elements of congregation and scripture as major pieces—is being compromised, distorted, degraded at an alarming rate. In the American way, slow and urgent are not compatible. They cancel one another out.

But in the Christian way, they are joined together. Urgent as this is, there is no hurry. Impatience cancels out contemplation. Patience is prerequisite. Formation of spirit, cultivation of soul, developing a contemplative life, realizing congruence between the way and truth—all this is slow, slow work requiring endless patience. Human life is endlessly complex, intricate and serious. There are no shortcuts to becoming the persons we're created to be. We can't pump contemplation on steroids.

Unfortunately, patience is not held in high regard in American society. We get faster and faster and we become less and less; our speed diminishes us.

Talking at length about the contemplative life under American conditions seems just absurd. It seems such a fragile way of life in this culture of massive technology, arrogant leadership, pushing and shoving, insatiable consumerism. Contemplation? Kingfishers and dragonflies? Stones . . . tumbled over roundy wells? It's so inefficient, so ineffective. Yet Jesus tells us to do it this way.

****** *************

This reminds me of e e cummings' poem;

always be open
e.e. cummings

may my heart always be open to little
birds who are the secrets of living
whatever they sing is better than to know
and if men should not hear them men are old

may my mind stroll about hungry
and fearless and thirsty and supple
and even if it’s sunday may i be wrong
for whenever men are right they are not young

and may myself do nothing usefully
and love yourself so more than truly
there’s never been quite such a fool who could fail

pulling all the sky over him with one smile

****
God is calling us, forming us, inviting us, walking within and without us, we are permeated with God.

But asleep.

Institutional talk of "formation" makes me fear corsets ... and bound feet.
Human formation and divine formation are coming from different directions, even though sometimes, they look the same.

What we can do, humanly do, is learn to reflect. To stop, to watch , to listen.

Faith













artwork by Alicia Leal, visionary Cuban artist
+

FAITH
by David Whyte

I want to write about faith,
about the way the moon rises
over cold snow, night after night,

faithful even as it fades from fullness,
slowly becoming that last curving and impossible
sliver of light before the final darkness.

But I have no faith myself
I refuse it the smallest entry.

Let this, then, my small poem,
like a new moon, slender and barely open,
be the first prayer that opens me to faith.

by David Whyte, from *Where Many Rivers Meet*

Wednesday, January 17, 2007

Map Is Not Territory Two

wid

Map Is Not Territory



















Interactive Map at the Link. The history lesson becomes the meditation on Change. Or on Plus Ca Change, Plus C'est La Meme Chose ........

Tuesday, January 16, 2007

Propositions













photograph entitled : "Vive en Cincinnati y ni siquiera me escribe"
(Lives in Cincinnati and doesn't even write)
by Cirenaica Moreira



  • Via "Faith & Theology"
  • Twelve Propositions on Same - Sex Relationships and the Church
  • ***** *** **
  • 10. Unlike Protestants, Catholics approach the issue of same-sex relationships indirectly through the Bible but directly through tradition as interpreted by the magisterium. In particular, appeal is made to “natural law”, norms of being and precepts for action said to be knowable apart from revelation, through ordinary experience and practical reason. Cultural pluralism and post-critical insights about the social construction of reality have radically problematised the concept of natural law. Nevertheless, the condemnation of same-sex relationships on the basis of natural law even on its own terms is intrinsically contingent. Thomas himself accepted that natural law may not be immutable, and that specific judgements are open to change. With the Wisdom literature, empirical evidence is indispensable. One recalls Wittgenstein’s advice: “Don’t think, look!” And when one looks at gay and lesbian people, what does one see? Does one see defective heterosexuals with an inclination that is “objectively disordered” leading to behaviour that is “intrinsically evil”? Whose experience? What evidence?

    11. My own view is that, following the biblical trajectory (cf. the “underlying principle” in the second condition of the hermeneutical axiom stated in Proposition 3) of an ever-expanding inclusiveness of once-marginalized people (Gentiles, women, blacks), it is only a question of time before the list expands to embrace homosexuals. Theologically, the issue before us is not that of “rights”, or even justice or emancipation (the discourse of liberalism), it is a matter of divine grace and human and ecclesial ontology. The issues we have to tease out together include biblical hermeneutics (particularly as it relates to the prescriptive use of scripture in Christian ethics and to Augustine’s regula caritatis), empirical evidence, and personal experience. With my own eyes I have seen the certainties, caricatures, and phobias of Christians melt away through the warmth of contact and fellowship with lesbian and gay people, and, indeed – crucially – through the visibility of their holiness and charisms. The biblical paradigm is the story of the conversion of Cornelius in Acts 10 – which, of course, is actually the story of the conversion of Peter himself, an “Aha!” moment before “Truth’s superb surprise” (Emily Dickinson), an event which sent the early church back to torah and tradition trusting that the Spirit would guide it into new heuristic strategies of reading and interpretation.

    12. For all Christians, as the drama unfolds, the question must surely be this: How, as embodied and sexual creatures, do we live in the truth and witness to Christ? “Live in the truth”: acting not according to law, either biblical or ecclesiastical, but not according to personal feelings either, rather following the truth that must ultimately lead to Christ, while refusing complicity in conspiracies of secrecy and deceit, particularly in clerical culture. And “witness to Christ”: as forgiven sinners with no claims to infallibility, not being judgmental on the one hand or contemptuous on the other, and not seeking to score points against one’s opponents, or to back them into a corner, let alone bullying, un-churching, even demonising them. Amidst the rubble of cognitive dissonance caused as the tectonic plates shift, the building blocks of the future will be the practice of “hearing one another to speech” (Nelle Morton) and piles of patience and perseverance, for (to conclude the Dickinson verse): “The Truth must dazzle gradually / Or every man be blind.” We will certainly discover what the church is made of, whether we Christians really trust the Spirit, practice peace, and live in hope.


  • Propositions by Kim Fabricius

    Posted: 17 Jan 2007 12:09 AM CST

    Here is a list of Kim Fabricius' various "10 propositions" posts. If you want to see the best stuff that has ever been posted here at Faith & Theology, then these are definitely the posts to read -- in a single paragraph, Kim can say more (and say it better) than most of us could say in an entire book:

    Ten Propositions on the Trinity
    Ten Propositions on Prayer
    Ten Propositions on Preaching
    9.5 Theses on Listening to Preaching
    Ten Propositions on Penal Substitution

    Ten Propositions on Hell
    Ten Propositions on Peace and War (with a postscript)
    Ten Propositions on Karl Barth: Theologian
    Ten Propositions on Being Human
    Ten Thoughts on the Literal and the Literary
    Ten Propositions on Worship
    Twelve Propositions on Same-Sex Relationships and the Church

Monday, January 15, 2007

False Gods II - You Say You Want a Revolution














Mark Morford

I have seen the failure of the false gods, of the intelligent design simpletons, the ugly macho kill-’em-all Hummer mentality. I have witnessed the hijacking of the Republican Party by dangerous neocon nutballs and then watched their seemingly impenetrable fortress of war and homophobia and intolerance, one of the most secretive and controlling and dishonest regimes in American history, crack and crumble in a matter of months under the weight of their insufferable deception and duplicity.

And lo, this is cause indeed for rejoicing. Or at least for a modicum of smile, a subcutaneous whisper that, really and truly, all is not lost.

So then, as the new year races to engulf us all, perhaps this is what you can choose, this is what you resolve to understand: that the Great Battle continues. The great surge toward enlightenment and evolution must go on, will go on, can’t not go on, as those of us who choose to see it understand that we are already reeking gleaming teeming brimful with all the divine juicy godhead we will ever need. It is merely waiting to be, quite literally, turned on.

It is, after all, all about subtle energy, shifts in awareness, the decision to move forward no matter what. It is all about focusing on micro to affect macro. This much you probably already know. In which case, this year you can simply resolve to, well, continue. To keep on, even when it all seems bleak and fraught and impossibly constricted. Because, sometimes, merely refusing to stop cultivating an unquenchable lust for beauty and truth and orgasmic life is the most profound and important thing you can resolve to do.

Extremist














Via Suburban Guerilla

… I gradually gained a bit of satisfaction from being considered an extremist. Was not Jesus an extremist in love — ‘Love your enemies, bless them that curse you, pray for them that . . . use you’? Was not Amos an extremist for justice — ‘Let justice roll down like waters and righteousness like a mighty stream’? Was not Paul an extremist for the gospel of Jesus Christ — ‘I bear in my body the marks of the Lord Jesus’? Was not Martin Luther an extremist — ‘Here I stand, I can do no other so help me God’? Was not John Bunyan an extremist — ‘I will stay in jail to the end of my days before I make a butchery of my conscience’? . . . So the question is not whether we will be extremist but what kind of extremist we will be. Will we be extremists for hate or will we be extremists or love? Will we be extremists for the preservation of injustice–or will we be extremists for the cause of justice?

“Letter from the Birmingham Jail,” The Rev. Martin Luther King Jr.

M L King





















Through Love

Martin Luther King, Jr.


We have before us the glorious opportunity to inject a new dimension of love into the veins of our civilization. There is still a voice crying out in terms that echo across the generations, saying: Love your enemies, bless them that curse you, pray for them that despitefully use you, that you may be the children of your Father which is in Heaven.

This love might well be the salvation of our civilization. This is why I am so impressed with our motto for the week, 'Freedom and Justice through Love.' Not through violence; not through hate; no, not even through boycotts, but through love.

It is true that as we struggle for freedom in America we will have to boycott at times. But we must remember as we boycott that a boycott is not an end within itself; it is merely a means to awaken a sense of shame within the oppressor and challenge his false sense of superiority. But the end is reconciliation; the end is redemption; the end is the creation of the beloved community.

Source: Facing the Challenge of a New Age


Sunday, January 14, 2007

False Gods




















From heaven even the most miserable life will look like one bad night at an inconvenient hotel.
- St. Teresa of Avila

What's Good About Religion?

- Frederick Buechner

For awhile the dean's office made an exception to the rule about required church. The edict was handed down that a student might attend a religious discussion group instead, and those groups were scheduled to take place before church in order to prevent boys from attending only so they could get a little more sleep on Sunday mornings. For that reason only the most radical dissenters attended, and it was one of those - a lean, freckle-faced senior -- who turned to me once thin -lipped with anger, and said, "So what's so good about religion anyway?" and I found myself speechless. I felt surely there must be something good about it. Why else was I there?

But for the moment I couldn't for the life of me think what it was. Maybe the truth of it is that religion the way he meant it -- a system of belief, a technique of worship, an institution -- doesn't really have all that much about it that is good when you come right down to it, and perhaps my speechlessness in a way acknowledged as much.

Unless you become like a child, Jesus said, you will never enter the Kingdom of Heaven, and maybe part of what that means is that in the long run what is good about religion is playing the way a child plays at being grown up until he finds that being grown up is just another way of playing and thereby starts to grow up himself. Maybe what is good about religion is playing that the Kingdom will come, until -- in the joy of your playing, the hope and rhythm and comradeship and poignance and mystery of it -- you start to see that the playoing is itself the first -fruits of the Kingdom's coming and of God's presence within us and among us.

******
Current controversies and disagreements in the Episcopal Church show no signs of going away. Following a recent thread of comment on Father Jake Stops the World, I noticed that after awhile the discussion just tired me out. There was no energy in it. It just hit that circular spin that happens when you get stuck in the centrifuge of duality with nothing coming in from another galaxy to knock it to another level.

As one contributor so aptly put it:

C.B.,

I apologize if I missed your point, but I couldn’t pass up an opportunity to make what I thought was an important point.

The Church has a problem with metaphors, since the human part is always based on society. Society has a way of changing. As any linguist will tell you, it is hard to capture meaning in a bottle. Language changes and society changes. All language is embedded in and, ultimately, inseparable from its sociological context.

Let me sum this up in a provocative way: The Church has to change what it says in order to keep saying the same thing.


It becomes important to ask ourselves: Has the Church created Jesus or has Jesus created the Church?

This is a question, not just for the Church, but for organizations and individuals. We defend our own perspectives, often to the death. What does it take to change?

It's important to ask, am I creating or reinforcing my own prejudice, exclusion, my own tribalism, am I really worshipping , not God, but myself and my beliefs?

Because if I am too locked in to my own world, I fail to read the signs, I fail to notice what is happening in THIS world, the world of community with other human beings. If I have disappeared into the tribal ancestral personal world that I worship, I will certainly miss the transformation taking place that constantly invites me. And the transformation that is always taking place is in the ordinary. The hard and the ordinary work for a human being is not to buy into his own tribal/cultural prejudices and beliefs. It is to transform prejudice into acceptance. It is to love the person in front of you. Never mind loving your enemies! The
mere willingness to understand people around you takes a miracle.

****

"It is the nature of abandonment always to lead a mysterious life, and to receive great and miraculous gifts from God by means of the most ordinary things, things that may be natural, accidental, or that seem to happen by chance, and in which there seems no other agency than the ordinary course of the ways of the world, or of the elements”

(Jean-Pierre de Caussade [18th C.], "Abandonment to Divine Providence")

****

"Idolatry is, in its essence, a narrowing of vision, a distorted perception. In William Blake's words, "The Visions of eternity, by reason of narrowed perception are become weak visions of Time and Space, fix'd into furrows of death."
This narrowing of perception brings us to a condition where vision ends and the sun goes down on prophecy. We become imprisoned in what St. Paul calls the "carnal mind." For the essential feature of an idol is that it can be seen, unlike the true God, whom no one has seen at any time."

-True Prayer
Kenneth Leech

***

“The significant problems we face cannot be solved at the same level of thinking we were at when we created them”

-Albert Einstein

****

Human beings have created these problems, this "Tower of Babel" that will not let us understand one another.

Thus, this problem doesn't necessarily have a human solution. The solving comes with the opening up of the God realm, the true God God that is.

This is where the false god remains silent. My prejudices and fears will not give me the answer. Only the greater love of which I am made can instruct me.

Friday, January 12, 2007

Dark


















Nothing New Under the Sun

Revenge multiples evil. Retributive justice contains evil - and threatens the world with destruction. Forgiveness overcomes evil with good. Forgiveness mirrors the generosity of God whose ultimate goal is neither to satisfy injured pride nor to justly apportion reward and punishment, but to free sinful humanity from evil and thereby reestablish communion with us. This is the gospel in its stark simplicity - as radically countercultural and at the same time as beautifully human as anything one can imagine.

- Miroslav Volf, Free of Charge, 161. More on this book.

The Spirit



















The Spirit

“Palpable yet impalpable, invisible yet mighty, essential to life like the air we breathe, charged with energy like the wind of a storm – that is the Spirit.”

—Hans Küng, Der Anfang aller Dinge: Naturwissenschaft und Religion (Munich: Piper, 2005), p. 175.

Thursday, January 11, 2007

Photograph of God

[god0001.jpg]

"the only known photograph of God"
photography by Thomas Merton
(courtesy of the Merton Legacy Foundation)


{From a Blog about Thomas Merton, Louie Louie}
In his book, “The Contemplative Heart”, James Finley acknowledges the inevitable shortcomings of repeated “efforts” toward contemplative practice:

“Those of us who have been on this contemplative journey for very long know full well how ineffective our plans for contemplative living tend to be. We can look back over our shoulder to see a trail of abandoned spiritualities, like so many cars that have run out of gas. Each, for an enthusiastic moment, seeming to be the long awaited point of arrival. Each leaving us, all too quickly, once again a malcontent in discovering ourselves to be, even after all our efforts, our plain old distracted self. …”

And the dangers of self-absorption:

“ … If we are not careful our efforts to commit ourselves to living a more contemplative way of life become suspiciously limited to an exclusionary process of attempting to rise above or leave behind all that is broken and lost within ourselves and others …”(THE CONTEMPLATIVE HEART, James Finley, p. 38)
Finley suggests that the way through this tangle of misguided efforts is to engage contemplatively in the dilemma of how difficult it is to live contemplatively.

This more generous approach consists, not of attempts to overcome our ignorance, but rather of a willingness to gaze deeply into it, learning its ways as we learn to get up with it in the morning and go to bed with it at night …

In this humble self-knowledge there is the growing realization that this whole journey of contemplative self-transformation is not simply or primarily about “me’ in my private quest for inner peace.
Rather it is about entering into the homelessness of the whole world being uniquely expressed in my experience of it. Likewise, we begin to discover that the journey on which we find ourselves is not one of rising above or leaving behind our unaware self. Rather, the journey consists of waking up and coming home to the divinity at once hidden and revealed in the dance of the now so near now so far away, the now so noble now so Oh-my-God-what-have-I-done stuff of our own life and lives of those around us.” (“The Contemplative Heart”, James Finley, p. 39)

***********************

Vocation to Solitude

"To deliver oneself up, to hand oneself over, entrust oneself completely to the silence of a wild landscape of woods and hills, or sea, or desert; to sit still while the sun comes up over the land and fills its silences with light. To pray and work in the morning and to labor in meditation in the evening when night falls upon that land and when the silence fills itself with darkness and with stars. This is a true and special vocation. There are few who are willing to belong completely to such silence, to let it soak into their bones, to breathe nothing but silence, to feed on silence, and to turn the very substance of their life into a living and vigilant silence."
- from THOUGHTS IN SOLITUDE


************

True encounter with Christ liberates something in us, a power we did not know we had, a hope, a capacity for life, a resilience, an ability to bounce back when we thought we were completely defeated, a capacity to grown and change, a power of creative transformation … (p. 15).

“The first obligation of the Christian is to maintain his freedom from all superstitions, all blind taboos and religious formalities, indeed from all forms of empty legalism … (p. 21)

“Too many Christians are not free because they submit to the domination of other people’s ideas. For self-protection they hide in the crowd, and run along with the crowd – even when it turns into a lynch mob. They are afraid of the aloneness, the moral nakedness, which they would feel apart from the crowd.

“But the Christian in whom Christ is risen dares to think and act differently from the crowd.

“He has ideas of his own, not because he is arrogant, but because he has the humility to stand alone and pay attention to the purpose and grace of God, which are often quite contrary to the purposes and plans of an established human power structure. (pp. 26-27).”

[More on the death of Thomas Merton at louie louie ]


** *** **

I still remember a TV special on Merton that I watched on PBS, back in 1982 or 3. There was just something about the "place" I was in mentally, the events I had just been through - (long story -- basically, losing faith, losing a lot of things and people, the end of a lot of things). I'll never forget that film/feature. I felt that it was speaking to me personally. I'm not normally someone who would think like that, or imagine such things. I went out the next day and bought Merton's "The Seven Storey Mountain" and almost immediately read it.

I do think that Merton continues to teach and to "shepherd" -- long after his physical death. I think that he was a rare "holy man" who, because of what he understood, and who he became within himself, helped and continues to help many people take a step forward in the life of the spirit. He is someone who went beyond himself.


Wednesday, January 10, 2007

Shake off the Doldrums




















TWO PROPER PLACES

Everything looks so clean and simple now: no rolls of wrapping paper leaning in a corner of the dining room, no Christmas tree. No angels on the mantel, no little old wooden village on the cupboard shelves. Nothing red, if you don't count the dining room walls, and nothing green, if you don't count the kitchen walls and the leaves of plants. I find myself longing for orange, loving the sight of clementines in a bowl, of orange flowers in a watercolor Q's mother painted years ago. Loving the orange spine of a cookbook.

We love things in cycles, I think. The coziness of Christmas lasts just long enough so that we don't tire of it, and then it is time to move out into the world, into something a bit more spacious. In a new year, new things feel more possible. Perhaps things need not always be as they have always been.

For each of us, then, two proper places: one in which to cuddle under a nice blanket when we know it's time to retract, and one from which to venture forth into something fresh and new. And the wisdom to discern the shift in the season. None of us should do only one or the other, not all the time. We must all come home, and we must all leave again.

Copyright © 2007 Barbara Crafton - http://www.geraniumfarm.org
******************
I plan to take a workshop/class this weekend, even though I am not thoroughly convinced that it is the right expenditure of time/money/attention etc. It just seems inevitable at this point. To venture forth into something new and fresh? Or , it's just that I'm called to do it?

Or, more honestly, does the shaking off of the doldrums happen inside of my own heart?

This is the insight that led me to cancel the workshop and spend some quiet time listening ...

Tuesday, January 09, 2007

Nothing New..

Nothing New Under the Sun

{by bellatry}






















What Good Out of Evil You Ask?



"Bono ex malo eliciti"
"I never thought of it like this, but I guess there is a hidden benefit of having been raised by violent, irrational, destructive, obsessive religious whackos who nonetheless were able to function in public and to present to our community (and not just the sub-community of like-minded Catholic conservatives, mind you, but the mainstream parishes, schools, soccer teams, Scout troops, etc) as got-it-all-together Model Parents and us as One Big Happy Family Well Taken Care Of, despite all the beatings, the drunken-AND-sober rampages involving smashing of household infrastructure, wild tire-screeching drive-offs, leaving a young teen in charge of five smaller children down to diapers, the suicide threats, the DIY home exorcisms involving holy water stored in half-gallon jugs in the cupboard, the live electrical wires uncovered in the basement, and more--

I suspect this is in no small part why (in addition to all my amateur-historian first-hand-sources reading in Early 20th Century History during jr. high and high school, of course) there is very little that the supposedly-responsible Adults In Charge of any organization from shop to country can get up to, which I find incredible; nor likewise the getting-away-with-it for so long, in the presence of other supposedly-not-naive adult peers. I have no expectations of sanity, responsibility, or benevolence from my elders; nor that other elders will magically see through the veneer of civilty and step in and rescue us...

They never did before. What reason have I to expect any reversal of precedent?"


There are very good reasons why one of the major Paranoias of conservative Catholics is that The Liberal Secular Humanists are going to step in and "unjustly" confiscate their children under "pretexts" of abuse and neglect..

**********************

A great metaphor for our current dilemma in this country; both in Iraq , {our blindness to our real situation}, and in our religious posturing and phoney "left behind" debates. The great pretended knowingness, pretended by the pundits, the talking heads, and the political leaders. Pretending to be grown ups rather than immature adolescents possessing vehicles with too much horsepower, and weapons that are all to real, all too deadly.

Several years ago , Robert Bly wrote a book called "The Sibling Society." It was about tearing each other apart like siblings, rather than have that vertical view of leadership as people to be looked up to and emulated. What , then, leads us to the vertical axis of the axis mundi? How do we come of age as a people, as a culture?
How do we take back power from those who have abused the power entrusted to them?

I remember once my youngest brother called to ask me if there had ever been a time when all over us (six) kids were "standing out in the middle of the road for hours, and Dad and Mom were screaming at each other inside, some sort of violence, and then someone coming, we were all huddled out in the street...Maybe it was a dream or something."

I assured him that , yes, this had actually happened, because I remembered it myself, and filled in a few gaps for him.

The adults were going to come and save the day?

Not then. Not now. No one here but us chickens -- all siblings. The children are driving the car. The other side of the metaphor is......... yes we are indeed brothers and sisters.

Gate Gate Paragate












Gate Gate Paragate


My right foot aches with the ache of
the damned
My father continues his quest
to rain down eternal craziness,
the harvest of his
wishing craziness on others
Wishing them a
permanent blurring and confusing of vision

My mother that is,
that she would be constantly bemused.
So that his misdeeds could
slip like a rabbit
Thru the noose

Darting off into

Absolute freedom

But the cost instead

Became his own
Crazy machine,
gone haywire,
beaming back at him

Aimed at suffering

And him
Unrepentant and now persecuted
Unloved, Unjustly accused.
Now I hear the psychic
calls for help

In my foot My heel that is
My eternal ache


For your sake Dad

For your sake

Monday, January 08, 2007

Hospitality



















The vocation of people with severe disabilities

Last night Kim Fabricius went to hear a lecture by the excellent scholar Frances Young. Professor Young has a severely disabled son, and her lecture was on “The Vocation of People with Severe Learning Disabilities.” Kim gave a response afterwards, which he has posted here – he says:

Against conventional theodicies, and above all against a culture that has lost its way – where its answer to the question, “What are people for?” is, “For autonomy and control, for health and beauty, for performance and productivity” – Professor Young has lodged a considerable critique. Human beings, she says, are made for friendship, and human communities are made for hospitality. And it would seem to be the vocation of so-called disabled people to take this gospel to so-called independent, fit, and achieving folk.

It is not, observe, a question of the abled bringing help to the disabled – just the reverse: the disabled are the ones who bring help to the abled by showing that we are all, one way or another, limited, broken, and needy flesh, who are who we are only in interdependent relationships where asking for help is a sign not of our weakness but of our created and redeemed humanity.

Labels:

posted by Ben Myers

Life Giving Power















"The past is not dead. The past is not even past."

- William Faulkner



Life Giving Power


Most of the time we tend to think of life as a neutral kind of thing, I suppose. We are born into it one fine day, given life, and in itself life is neither good nor bad except as we make it so by the way that we live it. We may make a full life for ourselves or an empty life, but no matter what we make of it, the common view is that life itself, whatever life is, does not care one way or another any more than the ocean cares whether we swim in it or drown in it. In honesty one has to admit that a great deal of the evidence supports such a view. But rightly or wrongly, the Christian faith flatly contradicts it. To say that God is spirit is to say that life does care that the life-giving power that life itself comes from is not indifferent as to whether we sink or swim. It wants us to swim. It is to say that whether you call this life - giving power the Spirit of God or Reality or the Life Force or anything else, its most basic characteristic is that it wishes us well and is at work toward that end.


Heaven knows terrible things happen to people in this world. The good die young, and the wicked prosper, and in any one town, anywhere, there is grief enough to freeze the blood. But from deep within whatever the hidden spring is that life wells up from, there wells up into our lives, even at their darkest and maybe especially then, a power to heal, to breathe new life into us. And in this regard, I think, every man is a mystic because every man at one time or another experiences in the thick of his joy or his pain the power out of the depths of his life to bless him. I do not believe that is matters greatly what name you call this power -- the Spirit of God is only one of its names -- but what I think does matter, vastly, is that we open ourselves to receive it; that we address it and let ourselves be addressed by it; that we move in the direction that it seeks to move us, the direction of fuller communion with itself and with one another. Indeed, I believe that for our sakes this Spirit beneath our spiritis will make Christs of us before we are done, or, for our sakes, it will destroy us.

--Frederick Buechner

*******
EFM recommences after winter break. Someone asked me if I was going to be mentoring the group in the fall and I said yes, unless I could find someone to hand the group off to.

Why continue this process? I think of all that has transpired during the time that I have been mentor of the course. The material, the outline, the lessons, the reflections -- none of the elements alone can really define what the course is or means.

Someone said tonight that they feel that during the time that they have been on the course they have been having the experience of becomming more themself, more who they are, rather than who they think they should be.

I think of all of the people who have been the face of God or the hands of God for me. Particularly in the context of this course. I think of the various people who were taking the course with me. There is a certain intimacy that takes place on the course, just by virtue of the fact that you are sharing your spiritual formation, your autobiography, your deepest beliefs. I think of the people who I came to know very well, and the people who still remain an enigma to me. All of these people still remain very particular to me. Not a generality, or my opinion, but an individual carefully drawn.

I think of the Bible, which has never had a lot of meaning for me, in and of itself. I see the Bible now , not so much as a "holy book" as a hologram, filled with the lives that made it, the lives that explored those stories, my own ancestors, my own culture and how it chose to interpret it. All of the contradicitons and arguments of the Bible are still going on today. I suppose that they will always go on. But beyond the contradictions and the soap opera are the points of contact where human beings came together and forged some collective surmise about God. May it isn't even about God. Ultimately it's about human beings, about what it is to be a human being, what we are trying to see, heal, rise above, affirm.

I see the Bible now , not so much as a document as that hologram that is trying to take the horizontal vertical. We live in such a flattened out culture where there are so many choices, such a wealth of things to see, to read, to entertain ourselves with, to buy, to throw away. We can readily close our doors and be alone, feel alone, imagine ourselves to be autonomous. But isn't this just a modern illusion? Are we really the independent souls that we imagine ourselves to be? At the end of all our choosing, are we any more wise or foolish than those who have gone before, those who had few choices , no autonomy, who knew all too well their dependence on others?

We are all still faced with the great difficulty of opening up our hearts and loving our fellow human beings, whether they or we deserve it or not. Not because a book told us to do it, but because some part of us senses that this is the story that is, after all , written on our hearts?

Sunday, January 07, 2007

A Gasp in the Unknown




















A Gasp in the Unknown


By Dawna Markova

My grandmother explained that we all walk a spiral path she called the wisdom trail, and we walk on the foot of risk, then the foot of mastery, then back on the foot of risk. As I understood it, if a person stays on the foot of risk too long, they find themselves nervously hopping from thing to thing, never settling in and developing mastery. On the other hand, if they stay in their mastery too long, they get stuck in the mud and their soul never really gets to develop fully.

Each time we shift from the foot of mastery to the foot of risk it takes a leap of faith, a little gasp in the unknown where God can enter.

I Will Not Die an Unlived Life

Saturday, January 06, 2007

Dailiness of Life

Photo by Adam Panczuk



What a girl called "the dailiness of life"

(Adding an errand to your errand. Saying,
"Since you're up ..." Making you a means
to a means to a means to) is well water
Pumped from an old well at the bottom of the world.
The pump you pump the water from is rusty
And hard to move and absurd, a squirrel-wheel
A sick squirrel turns slowly, through the sunny
Inexorable hours. And yet sometimes
The wheel turns of its own weight, the rusty
Pump pumps over your sweating face the clear
Water, cold, so cold! you cup your hands
And gulp from them the dailiness of life.

--'Well Water', by Randall Jarrell, in
'The Complete Poems'

Thursday, January 04, 2007

Leaving Church

the old way

abbey of gethsemani : trappist : ky

"Happiness is reality divided by expectations."

--Dr. John Bach
Respiratory expert University Hospital
Newark, NJ

*******

"God is not found in the soul by adding anything but by subtracting."

--Meister Eckhart

***

"If you are willing serenely to bear the trial of being displeasing to yourself, then you will be for Jesus a pleasant place of shelter."

--Therese of Lisieux

*****
"Perhaps the truth depends on a walk around the lake."

--Wallace Stevens
*****

"The world for which you have been so carefully prepared is being taken away from you by the grace of God."


--Walter Brueggemann

********

I read Barbara Brown Taylor's Leaving Church over Christmas.

Interesting read.

Always arriving, always leaving, having both my son's graduating , one from High School, one from College. In a way, you're always trying to prepare yourself, educate yourself, but in the end, you have to jump in and do things that you aren't really qualified to do, stepping forth in faith.

Did the Red Sea part and then Moses stepped forward, or did Moses first have to step out in faith, and that step opened the Red Sea?

********

Plus Ca Change

We all have our meta-narratives about Life, the Universe and Everything by which we interpret events and perceive trends. We need them if we aspire to critical thought, but we also ought to be conscious of them and of what they represent: they're the mental scaffolding to support our modeling of the world and to build a case about it, they are not the world itself. And so they need to be flexible, and we need to be humble enough to reconfigure them when necessary according to new evidence and fresh insight. If not, we can find ourselves in rabbit holes of our own making that resemble nothing so much as The Princess Bride's battle of wits. ("Truly you have a dizzying intellect." "Wait 'til I get going!")

(Rigorous Intuition)

*****
My overall sense is that -- This meta-narrative of what the Church is , what spirituality is, what a priest is, or a healer -- all of these identities are changing. Simply because the new generation simply ignores the old catagories. While the Church argues arcane points of theology, the world dies for lack of love. While the priestly hierarchy devises clever strategies to advance its careerism, its congregationalism, its political and monetary goals, people are left to hunger and thirst after righteousness.

How do we talk about God, how do we pray and love each other without trapping ourselves in a closed community ? How do we both nourish ourselves and our community, and stay open in a genuine way to the wider world?

There is so much ebb and flow , both in institutions and in individuals. In all of this flux and change, there exists the actual life of God, the Will of God. The Mind of God. This movement through history and events has a "mind" of its own and a momentum of its own. There is a national will, political will, groups that seek to shape the world and change the world. Certainly church history is full of the tales of such people and institutitons. And yet -- and yet there is also another thread running through all of these events . Perhaps that thread is the will of god -- that which calls forth these other leaders, groups, -isms which become the agents of change.

Still, they are merely the agents, and not the change itself. The change itself has a more subtle movement. The force of change is like the force of gravity -- it is impersonal. It could just as easily use this person as another. We want to be the One -- We want to be the God, the Messiah. We want to be That Important. But in fact, nothing about us is very important at all. At least not in the way in which we define "importance" itself. Perhaps we miss the very things about ourselves, about being human that are the MOST important.

This came up in Taylor's book, and it was central to Gray's preaching. What is the human being? What are we asking of ourselves, to become a fully realized human being? Does "Son of Man" mean "Fully alive human being" ? Is this what led Jesus to "leave church"?
The desire, the passion to become fully alive, fully himself? Does church , at some level
actively seek to prevent this from happening?

What does God want from our growth , our perfection? Who knows? How can I know this, is it knowable? How do I continue to step back from my own frame of reference and expectation, my own meta-narrative that I am now busily bringing about in the world?

If God wants me to veer off sharply in one direction or another, will I notice?



Wednesday, January 03, 2007

Resolutions and Prayers

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RESOLUTIONS AND PRAYERS

Today the gym will be full of people. My guess is that it will stay that way until the end of the week and then it will get back to normal.

Most of them will disappear: they will catch colds, or have two early meetings in a row, or just not be in the mood. Or they will get on the scale and not see the subtraction they want to see and get discouraged. Or they will miss a few days and mess up the perfection of their compliance with their resolution about exercise in the New Year, and then they will say to themselves Oh, what's the use? and that will be that.

As a service, then, a few words of unsolicited advice:

1. Don't try to keep your resolution all by yourself. Stop thinking of it in terms of willpower. In fact, consider not thinking of it as a resolution at all: think of it as a prayer. You are not alone--no one on earth is alone. God is with us, and can do things we can't do. Just ask God for the help you need, in a childish way that may feel pretty foolish to you in the beginning -- do it anyway. Try approaching it for a time as if you trusted God more than you really do -- you have nothing to lose by doing this, and you may find God more trustworthy than you imagined.

2. Don't expect or demand perfection of yourself. Think instead of developing a habit, laying down layer after layer of the behavior you want to see in yourself. People build habit from the bottom up, layer by layer -- not from the top down.

3. Don't be harsh with yourself when you fail. Everybody fails. If you are mean to yourself about it, you will hurt your own feelings, and then you will run in self defence to the very behavior you're trying to change, as a source of quick comfort. You have no right and no reason to love yourself any less than God loves you. Failure is a chance to let God help us.

3. Don't start big and shrink. Start small and grow. Don't set too ambitious an agenda at first--set a small one. Otherwise you'll give up when you fail to meet your enormous goal. Instead, make a small change and allow it to cement itself into the routine of your life.

4. When you break your stride, don't try to make it up. Just get back on the horse. Don't spend two hours at the gym on Tuesday because you didn't spend on hour there on Monday. Just go in and do your hour. Don't fast all day today because you ate an entire cake yesterday. Just get back on your plan. Every day is a new day.

Blessings on you in 2007. May your New Year's prayers bear the fruit you need, and may you become, more and more, the person God had in mind in forming you.
From Geranium Farm. Nicely stated -- I've been more "resolution oriented" than in past years. Feeling the urge to make some changes. Good to remember that it isn't me who changed anything. It is a prayer , as much or more than it is a resolution.

Rumi

http://www.sevenray.net/images/general/rumi_amena.jpg

http://almusawwir.org/rumi.jpg

For lovers, the only lecturer is the beauty of the Beloved;
their only book and lecture and lesson is the Face.


[Masnawi III, 3847]

The Laziest Son - A Rumination

Scott Horton

A man on his deathbed left instructions
For dividing up his goods among his three sons.
He had devoted his entire spirit to those sons.
They stood like cypress trees around him,
Quiet and strong.
He told the town judge,
"Whichever of my sons is laziest,
Give him all the inheritance."

Then he died, and the judge turned to the three,
"Each of you must give some account of your laziness,
so I can understand just how you are lazy."

Mystics are experts in laziness. They rely on it,
Because they continuously see God working all around them.
The harvest keeps coming in, yet they
Never even did the plowing!

"Come on. Say something about the ways you are lazy."

Every spoken word is a covering for the inner self.
A little curtain-flick no wider than a slice
Of roast meat can reveal hundreds of exploding suns.
Even if what is being said is trivial and wrong,
The listener hears the source. One breeze comes
From across a garden. Another from across the ash-heap.
Think how different the voices of the fox
And the lion, and what they tell you!

Hearing someone is lifting the lid off the cooking pot.
You learn what's for supper. Though some people
Can know just by the smell, a sweet stew
From a sour soup cooked with vinegar.

A man taps a clay pot before he buys it
To know by the sound if it has a crack.

The eldest of the three brothers told the judge,
"I can know a man by his voice,
and if he won't speak,
I wait three days, and then I know him intuitively."

The second brother, "I know him when he speaks,
And if he won't talk, I strike up a conversation."

"But what if he knows that trick?" asked the judge.

Which reminds me of the mother who tells her child
"When you're walking through the graveyard at night
and you see a boogeyman, run at it,
and it will go away."

"But what," replies the child, "if the boogeyman's
Mother has told it to do the same thing?
Boogeymen have mothers too."

The second brother had no answer.

"I sit in front of him in silence,
And set up a ladder made of patience,
And if in his presence a language from beyond joy
And beyond grief begins to pour from my chest,
I know that his soul is as deep and bright
As the star Canopus rising over Yemen.
And so when I start speaking a powerful right arm
Of words sweeping down, I know him from what I say,
And how I say it, because there's a window open
Between us, mixing the night air of our beings."

The youngest was, obviously,
The laziest. He won.

- - -

Not Christian or Jew or Muslim, not Hindu,
Buddhist, sufi, or zen. Not any religion

Or cultural system. I am not from the East
Or the West, not out of the ocean or up

From the ground, not natural or ethereal, not
Composed of elements at all. I do not exist,

Am not an entity in this world or the next,
Did not descend from Adam and Eve or any

Origin story. My place is placeless, a trace
Of the traceless. Neither body nor soul.

I belong to the beloved, have seen the two
Worlds as one and that one call to and know,

First, last, outer, inner, only that
Breath breathing human being.

There is a way between voice and presence
Where information flows.

In disciplined silence it opens,
With wandering talk it closes.


- Mawlana Jalal ad-Din Muhammad Balkhi (Rumi), Masnavi-ye Manavi (ca. 1265)(Coleman Barks transl.)


If we had to craft a list of the ten greatest poets of human history, then certainly this thirteenth-century Muslim theologian, who began his life in modern day Afghanistan and ended it in what later became Turkey, would have an assured position on the list. And as for universality - what better measure than the fact that in 2004, Rumi ranked in surveys as the best read poet in Turkey, Iran, Afghanistan and, thanks to the brilliant translations of Coleman Barks, the United States. As with any Rumi poem, this one has many layers of meaning to it. But here's my understanding.

Like Boccaccio's ring story in the Decameron (the third from the cycle of the first day) or Lessing's parable from Nathan the Wise (act 3, scene 4) - this choice of virtue among three sons should be immediately understood (and certainly would have been understood by a contemporary of Rumi's) this way: which of the three faiths "of the Book" is the true faith? The father is, of course, the God of the Book, and the sons, "tall like Cypresses," are Islam, Christianity and Judaism. Rumi echoes that in the follow-on ("Not Christian, Jew or Muslim�") And to this question Rumi offers several answers, mostly laden with irony. He tells us that professed belief counts for little, particularly if not sincerely held. "I can know a man by his voice," says the eldest son, who is promptly ejected from the contest. (But compare this with the wiser man - as Rumi reminds us, the clay pot must be tapped to test for a crack; the buyer who relies on the outward appearance alone is a fool). And, like Boccaccio and Lessing, he says that it is our conduct that matters and must ultimately provide the basis for a judgment.

But on this point the irony of a Sufi mystic kicks in. For conduct, Rumi takes "laziness," for which here I see the introspective process of truth-seeking that is Rumi's hallmark, and that of the Mevlevi Brotherhood which he helped define. It involves discipline and rigor ("disciplined silence"), but to the uninitiated it must, of course, seem nothing but "laziness." ("Mystics are experts in laziness.") Can you hear the laughter? Rumi mocks himself, or at least, shows that he has a sense of humor.

Importantly, Rumi warns us against demonization of the outsider, of the nonbeliever (the "boogeyman," who, he reminds us through the voice of a child, "has a mother, too.")

But back to our question. Who is the chosen son? In the end we learn that it is "the youngest son," and the youngest of the three faiths is, of course, Islam. But this is not Rumi's ultimate meaning. The true answer is to point to the false premise of the question. The answer lies in what unites, not in what divides humankind - what ties humans one to another and to the world in which they live. A Sufi faithful would know this as the doctrine of the oneness of God, tauhid. Hence, the right answer: "there's a window open/ Between us, mixing the night air of our beings." Those who are driven by differentiation and false pride for their religious choice - whatever the religious choice - have failed the test in the most miserable way.

And on this point, Rumi, Boccaccio and Lessing - the Muslim, the Catholic, and the Protestant who launched the drive for the emancipation of Europe's Jews - see things very much eye-to-eye. But their message is a vital one for our day. We live in an age in which thoughts of crusaders and caliphates have been resurrected for shameful and blood-drenched purposes. This must be overcome with urgency.

So for the New Year, I wish what Rumi wishes - not a rejection of faith, but a faith more profound, based on tolerance, compassion and respect for the ties that bind humankind. I wish that the land where Rumi once walked - from his native city of Balkh in Afghanistan to his final home in Anatolian Konya - would know his thoughts and hopes again, and the peace that they promise. But I wish the same thing for my fellow citizens at home in the United States, where the poison of religious bigotry seeps ever closer to the groundwater. I hope we all can find that way "between voice and presence" of which Rumi writes. We need it badly. "With disciplined silence it opens/ With wandering talk it closes." So here's a resolve for the New Year: Let us find the tools to keep that window open. There is nothing that humanity requires more urgently than this.

Tuesday, January 02, 2007

Don't Tread On Me

http://images.amazon.com/images/P/B0009X3FBO.01.MZZZZZZZ.jpg

Fr Jake Stops the World:

Bryan Taylor Responds to Canterbury's Letter

...Voluntary has become mandatory. Windsor process has become Windsor requirements. Dialogue has become a steady diatribe of one-way shaming and judging. None of our attempts at conciliation and cooperation are being credited. Our polity is being trampled on, ignored, and wantonly insulted from every side. Our Presiding Bishop, elected by the whole church to serve and represent the whole church, is discounted, mocked, and insulted. Men who won't even receive communion from her are being treated as her equals or worse, as having the moral high ground of their self-chosen victimhood.

This is bullying. This is abuse. This is tyranny. It is time for our Executive Council to tell the Archbishop of Canterbury and the rest of the Anglican Communion, as the American colonists once did: DON'T TREAD ON ME! What is going on is a complete distortion of the Windsor Report. We cannot possibly begin discussing an Anglican Covenant under such conditions of duress--indeed that whole idea is about conformity and control, pure and simple, and ought to be rejected now. We can no longer agree to meetings ABOUT us that don't INCLUDE us. We cannot tolerate intrusions by foreign bishops in our jurisdictions any longer. All these things have proceeded despite our efforts to be conciliatory, our willingness to accept criticism, our efforts to remain open to peaceful resolutions and compromises...

...For all the holy talk, our efforts have been interpreted as weakness, and that perceived weakness is being exploited in the rawest, crudest political struggle for power. I do not say we should respond in kind, but we must wake up to the nature of the threat and defend our autonomy and independence. Other churches in the Communion would do well to think long and hard about what's going on, too, because Canada? Scotland? New Zealand? I don't know, Brazil or South Africa? YOU'RE NEXT...
You can read Bryan's complete essay here.
*******************
Bryan is the priest at my brother's church in NM. From what he tells me, they have had a real influx of people from the Cathedral and other Episcopal Churches in the area who consider their church "the enemy." In talking about their situation, it is clear that people come to their church because it is "the real thing." Spirit filled worship -- Loving one another. The gospel of Jesus Christ. In the end, that is what it comes down to . What is your theology? Does God love everyone, or just some?

Monday, January 01, 2007

God versus G.E.

Transcript

The image “http://www.democraticunderground.com/articles/01/11/09_god.jpg” cannot be displayed, because it contains errors.

God versus G.E.

SISTER PATRICIA DALY: Good morning, Mr. Welch, members of the board, and fellow shareholders. My name is Pat Daly. I am a Dominican sister, and I am here representing the Interfaith Center on Corporate Responsibility. ICCR has been raising very critical issues before U.S. corporations for almost thirty years. We represent about $90 billion of investment money.

Today, I would like to discuss the resolution on the necessity for public education about General Electric's pollution around the Hudson Valley. The Hudson River is the largest PCB spill on the planet. It is also the largest Superfund site in the country. Most of those PCBs are in the river because of the past practices of General Electric. We also have been contacted by G.E. employees in the beautiful Berkshires and along the Housatonic River watershed who are facing similar situations. This is a serious concern for people who have given their lives to General Electric and have been very grateful to be a part of the G.E. family.

Mr. Welch, we will probably never agree on the science of PCBs. We did agree last year that certainly PCB-contaminated fish should not be eaten by people along the Hudson Valley. We have asked, and we continue to ask, General Electric to work with us on a public-education program. So many people along the Hudson Valley depend on the river to feed their families. It is not common knowledge that people should not be fishing and feeding their families on a regular basis from the Hudson. So we are asking again that you join us in educating people about the hazards they face.

JOHN F. WELCH JR.: Thank you. Before we have any more comments on this, I would like to put the company's position on PCBs in perspective for all of you.

PCB use by General Electric has always been lawful. It is critical to know that our use of PCBs, every day we ever used them, was lawful. We did not manufacture PCBs; we bought them. Starting in the 1940s, General Electric and every electrical manufacturer used PCBs in electrical equipment for a very important reason: safety. PCBs were used in capacitors and transformers to prevent fires. Government codes mandated the use of PCBs in electrical equipment. In the mid-1970s, the government changed its position and banned the continued production and use of PCBs. Your company complied immediately.

PCBs do not pose health risks. Based on the scientific evidence developed since the 1970s, we simply do not believe that there are any significant adverse health effects from PCBs. More than twenty studies show absolutely no link between workers and others with elevated PCBs in their blood, and cancer and other adverse health effects.

I want to make it very clear to all of you that we, your company, will base our discussion of PCBs, as we have for twenty years, on science, not on bad politics or shouting voices from a few activists. Science will decide this issue. Advocates can shout loudly.

They can say anything. They are accountable to no one.

DALY: Mr. Welch, you are right. We are all accountable, and you know who I am accountable to.

WELCH: No, I do not. I would like to--

DALY: I truly think my accountability is ultimately to God, which is why--

WELCH: And I think mine is also.

DALY: I am not judging that. What I am saying, Mr. Welch, is that this is an issue of public education.

WELCH: Sister, why not take public education right to the government and have them educate the public on the situation. It is not our job to educate.

DALY: It is, however. Let's get this absolutely straight. The EPA continues to list PCBs on its suspected-carcinogen list. For you to be saying that PCBs are perfectly harmless is not true. I really want our company to be a credible mover on this. We all remember the images of the CEOs of the tobacco companies swearing that they were telling the truth. Do they have any credibility in the United States today?

WELCH: That is an outrageous comparison.

DALY: That is an absolutely valid comparison, Mr. Welch.

WELCH: It is outrageous.

DALY: Mr. Welch, I am sorry, but we need to have the independent scientific community decide this, not the G.E. scientific community.

WELCH: Twenty-seven studies, twenty-one of them independent, have concluded that there is no correlation between PCB levels and cancer, Sister. You have to stop this conversation. You owe it to God to be on the side of truth here.

DALY: I am on the side of truth. The other consideration here is that this is not just about carcinogens. We are talking about hormonal disruptions, fertility issues, and developmental problems in children. Those are real issues, and certainly those are the issues that my sisters are seeing in schools all along the Hudson River. That is exactly what is going on here.

WELCH: Thank you very much for coming, Sister. Let's move on to the next agenda item.

This is God versus G.E, originally from August 1998, published Thursday, December 28, 2006. It is part of Law, which is part of Readings, which is part of Harpers.org.

Say Yes to Mess











December 21, 2006

Saying Yes to Mess

IT is a truism of American life that we’re too darn messy, or we think we are, and we feel really bad about it. Our desks and dining room tables are awash with paper; our closets are bursting with clothes and sports equipment and old files; our laundry areas boil; our basements and garages seethe. And so do our partners — or our parents, if we happen to be teenagers.

This is why sales of home-organizing products, like accordion files and labelmakers and plastic tubs, keep going up and up, from $5.9 billion last year to a projected $7.6 billion by 2009, as do the revenues of companies that make closet organizing systems, an industry that is pulling in $3 billion a year, according to Closets magazine.

This is why January is now Get Organized Month, thanks also to the efforts of the National Association of Professional Organizers, whose 4,000 clutter-busting members will be poised, clipboards and trash bags at the ready, to minister to the 10,000 clutter victims the association estimates will be calling for its members’ services just after the new year.

But contrarian voices can be heard in the wilderness. An anti-anticlutter movement is afoot, one that says yes to mess and urges you to embrace your disorder. Studies are piling up that show that messy desks are the vivid signatures of people with creative, limber minds (who reap higher salaries than those with neat “office landscapes”) and that messy closet owners are probably better parents and nicer and cooler than their tidier counterparts. It’s a movement that confirms what you have known, deep down, all along: really neat people are not avatars of the good life; they are humorless and inflexible prigs, and have way too much time on their hands.

“It’s chasing an illusion to think that any organization — be it a family unit or a corporation — can be completely rid of disorder on any consistent basis,” said Jerrold Pollak, a neuropsychologist at Seacoast Mental Health Center in Portsmouth, N.H., whose work involves helping people tolerate the inherent disorder in their lives. “And if it could, should it be? Total organization is a futile attempt to deny and control the unpredictability of life. I live in a world of total clutter, advising on cases where you’d think from all the paper it’s the F.B.I. files on the Unabomber,” when, in fact, he said, it’s only “a person with a stiff neck.”

“My wife has threatened divorce over all the piles,” continued Dr. Pollack, who has an office at home, too. “If we had kids the health department would have to be alerted. But what can I do?”

Stop feeling bad, say the mess apologists. There are more urgent things to worry about. Irwin Kula is a rabbi based in Manhattan and author of “Yearnings: Embracing the Sacred Messiness of Life,” which was published by Hyperion in September. “Order can be profane and life-diminishing,” he said the other day. “It’s a flippant remark, but if you’ve never had a messy kitchen, you’ve probably never had a home-cooked meal. Real life is very messy, but we need to have models about how that messiness works.”

His favorite example? His 15-year-old daughter Talia’s bedroom, a picture of utter disorder — and individuality, he said.

“One day I’m standing in front of the door,” he said, “and it’s out of control and my wife, Dana, is freaking out, and suddenly I see in all the piles the dress she wore to her first dance and an earring she wore to her bat mitzvah. She’s so trusting her journal is wide open on the floor, and there are photo-booth pictures of her friends strewn everywhere. I said, ‘Omigod, her cup overflows!’ And we started to laugh.”

The room was an invitation, he said, to search for a deeper meaning under the scurf.

Last week David H. Freedman, another amiable mess analyst (and science journalist), stood bemused in front of the heathery tweed collapsible storage boxes with clear panels ($29.99) at the Container Store in Natick, Mass., and suggested that the main thing most people’s closets are brimming with is unused organizing equipment. “This is another wonderful trend,” Mr. Freedman said dryly, referring to the clear panels. “We’re going to lose the ability to put clutter away. Inside your storage box, you’d better be organized.”

Mr. Freedman is co-author, with Eric Abrahamson, of “A Perfect Mess: The Hidden Benefits of Disorder,” out in two weeks from Little, Brown & Company. The book is a meandering, engaging tour of beneficial mess and the systems and individuals reaping those benefits, like Gov. Arnold Schwarzenegger, whose mess-for-success tips include never making a daily schedule.

As a corollary, the book’s authors examine the high cost of neatness — measured in shame, mostly, and family fights, as well as wasted dollars — and generally have a fine time tipping over orthodoxies and poking fun at clutter busters and their ilk, and at the self-help tips they live or die by. They wonder: Why is it better to pack more activities into one day? By whose standards are procrastinators less effective than their well-scheduled peers? Why should children have to do chores to earn back their possessions if they leave them on the floor, as many professional organizers suggest?

In their book Mr. Freedman and Mr. Abrahamson describe the properties of mess in loving terms. Mess has resonance, they write, which means it can vibrate beyond its own confines and connect to the larger world. It was the overall scumminess of Alexander Fleming’s laboratory that led to his discovery of penicillin, from a moldy bloom in a petri dish he had forgotten on his desk.

Mess is robust and adaptable, like Mr. Schwarzenegger’s open calendar, as opposed to brittle, like a parent’s rigid schedule that doesn’t allow for a small child’s wool-gathering or balkiness. Mess is complete, in that it embraces all sorts of random elements. Mess tells a story: you can learn a lot about people from their detritus, whereas neat — well, neat is a closed book. Neat has no narrative and no personality (as any cover of Real Simple magazine will demonstrate). Mess is also natural, as Mr. Freedman and Mr. Abrahamson point out, and a real time-saver. “It takes extra effort to neaten up a system,” they write. “Things don’t generally neaten themselves.”

Indeed, the most valuable dividend of living with mess may be time. Mr. Freedman, who has three children and a hard-working spouse, Laurie Tobey-Freedman, a preschool special-needs coordinator, is studying Mandarin in his precious spare moments. Perusing a four-door stainless steel shoe cabinet ($149) at the Container Store, and imagining gussying up a shoe collection, he shook his head and said, “I don’t get the appeal of this, which may be a huge defect on my part in terms of higher forms of entertainment.”

The success of the Container Store notwithstanding, there is indeed something messy — and not in a good way — about so many organizing options. “When I think about this urge to organize, it reminds me of how it was when Americans began to take more and more control of their weight: they got fatter,” said Marian Salzman, chief marketing officer of J. Walter Thompson and co-author, with Ira Matathia, of “Next Now: Trends for the Future,” which is about to be published by Palgrave Macmillan. “I never gained weight until I went on a diet,” she said, adding that she has a room in which she hides a treadmill and, now, two bags of organizing supplies.

“I got sick of looking at them so I bought plastic tubs and stuffed the bags in the tubs and put the tubs in the room.” Right now, she said, “we are emotionally overloaded, and so what this is about is that we are getting better and better at living superficially.”

“Superficial is the new intimate,” Ms. Salzman said, gaining steam, “and these boxes, these organizing supplies, are the containers for all our superficial selves. ‘I will be a neater mom, a hipper mom, a mom that gets more done.’ Do I sound cynical?”

Nah.

In the semiotics of mess, desks may be the richest texts. Messy-desk research borrows from cognitive ergonomics, a field of study dealing with how a work environment supports productivity. Consider that desks, our work landscapes, are stand-ins for our brains, and so the piles we array on them are “cognitive artifacts,” or data cues, of our thoughts as we work.

To a professional organizer brandishing colored files and stackable trays, cluttered horizontal surfaces are a horror; to cognitive psychologists like Jay Brand, who works in the Ideation Group of Haworth Inc., the huge office furniture company, their peaks and valleys glow with intellectual intent and showcase a mind whirring away: sorting, linking, producing. (By extension, a clean desk can be seen as a dormant area, an indication that no thought or work is being undertaken.)

His studies and others, like a survey conducted last year by Ajilon Professional Staffing, in Saddle Brook, N.J., which linked messy desks to higher salaries (and neat ones to salaries under $35,000), answer Einstein’s oft-quoted remark, “If a cluttered desk is a sign of a cluttered mind, of what, then, is an empty desk?”

Don Springer, 61, is an information technology project manager and the winner of the Type O-No! contest sponsored by Dymo, the labelmaker manufacturer, in October. The contest offered $5,000 worth of clutter management — for the tools (the boxes, the bins and the systems, as well as a labelmaker) and the services of a professional organizer — to the best example of a “clutter nightmare,” as expressed by contestants in a photograph and a 100-word essay. “Type O-Nos,” reads a definition on the Dymo Web site, are “outlaws on the tidy trail, clutter criminals twice over.”

Mr. Springer, who in a phone interview spoke softly, precisely and with great humor, professed deep shame over the contents of what he calls his oh-by-the-way room, a library/junk room that his wife would like cleaned to make a nursery for a new grandchild. With a full-time job and membership in various clubs and organizations, and a desire to spend his free time seeing a movie with his wife instead of “expending the emotional energy it would take to sort through all the stuff,” Mr. Springer said, he is unable to prune the piles to his wife’s satisfaction. “There are emotional treasures buried in there, and I don’t want to part with them,” he said.

So, why bother?

“Because I love my wife and I want to make her happy,” he said.

According to a small survey that Mr. Freedman and Mr. Abrahamson conducted for their book — 160 adults representing a cross section of genders, races and incomes, Mr. Freedman said — of those who had split up with a partner, one in 12 had done so over a struggle involving one partner’s idea of mess. Happy partnerships turn out not necessarily to be those in which products from Staples figure largely. Mr. Freedman and his wife, for example, have been married for over two decades, and live in an offhandedly messy house with a violently messy basement — the latter area, where their three children hang out, decorated (though that’s not quite the right word) in a pre-1990s Tompkins Square Park lean-to style.

The room’s chaos is an example of one of Mr. Freedman and Mr. Abrahamson’s mess strategies, which is to create a mess-free DMZ (in this case, the basement stairs) and acknowledge areas of complementary mess. Cherish your mess management strategies, suggested Mr. Freedman, speaking approvingly of the pile builders and the under-the-bed stuffers; of those who let their messes wax and wane — the cyclers, he called them; and those who create satellite messes (in storage units off-site). “Most people don’t realize their own efficiency or effectiveness,” he said with a grin.

It’s also nice to remember, as Mr. Freedman pointed out, that almost anything looks pretty neat if it’s shuffled into a pile.

************
I am breathing a sigh of relief here.

I cannot organize this activity.

Nor do I really want to.

I want to keep peddling forward.

I am not a Virgo or a Capricorn.

I'm not kidding, I have been SOOOOOOOO resistive to cleaning up my piles of stuff.
I've had moments of real shame, made worse by the container store and it's ilk. I love going to IKEA and imagining clearing up everything so that my environment is pristine. I know that many of my friends shake their heads over the disaster that is my kitchen . But I like it like it is. I like to cook in it, I like to create out of chaos.

Yeah, and the first time I went on a serious diet, I gained 20 lbs. South Beach. That damn Salmon, and eating all those meals, which I was unused to. Then, come to find out that farmed salmon is very high in the inflammation index. Who knew?

If it's not broken, don't fix it.


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Don't set sail!/Tomorrow the wind will have dropped;/And then you can go,/And I won't trouble about you. -from "The History of Love" Nicole Krauss
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