“One does not become enlightened by imagining figures of light,” Carl Jung wrote, “but by making the darkness conscious.” Reading this, I realize that in a whole lifetime spent with seekers of enlightenment, I have never once heard anyone speak in hushed tones about the value of endarkenment. -Barbara Taylor Brown, author & Episcopal priest
And so even now, as light gives way to darkness, I know that once again light is born from darkness. Those who read out to help strangers are living out the oneness that is part of our spiritual DNA. -Science of Mind
What are we only now coming “to know” through this time of not-knowing?
Either we will love and help one another or we will hate and attack one another, in which latter case we will all be one another’s hell. Perhaps Sartre was not far wrong in saying that where freedom is abused, society itself turns into heel.. (L’enfer c’est les autres.”) -Thomas Merton
Yuval Noah Harari: the world after coronavirus
This storm will pass. But the choices we make now could change our lives for years to come.
Humankind is now facing a global crisis. Perhaps the biggest crisis of our generation. The decisions people and governments take in the next few weeks will probably shape the world for years to come. They will shape not just our healthcare systems but also our economy, politics and culture. We must act quickly and decisively. We should also take into account the long-term consequences of our actions. When choosing between alternatives, we should ask ourselves not only how to overcome the immediate threat, but also what kind of world we will inhabit once the storm passes. Yes, the storm will pass, humankind will survive, most of us will still be alive — but we will inhabit a different world.
Many short-term emergency measures will become a fixture of life. That is the nature of emergencies. They fast-forward historical processes. Decisions that in normal times could take years of deliberation are passed in a matter of hours. Immature and even dangerous technologies are pressed into service, because the risks of doing nothing are bigger. Entire countries serve as guinea-pigs in large-scale social experiments. What happens when everybody works from home and communicates only at a distance? What happens when entire schools and universities go online? In normal times, governments, businesses and educational boards would never agree to conduct such experiments. But these aren’t normal times.
The coronavirus epidemic is thus a major test of citizenship. In the days ahead, each one of us should choose to trust scientific data and healthcare experts over unfounded conspiracy theories and self-serving politicians. If we fail to make the right choice, we might find ourselves signing away our most precious freedoms, thinking that this is the only way to safeguard our health.
The testing fiasco was the original sin of America’s pandemic failure, the single flaw that undermined every other countermeasure. If the country could have accurately tracked the spread of the virus, hospitals could have executed their pandemic plans, girding themselves by allocating treatment rooms, ordering extra supplies, tagging in personnel, or assigning specific facilities to deal with COVID-19 cases. None of that happened. Instead, a health-care system that already runs close to full capacity, and that was already challenged by a severe flu season, was suddenly faced with a virus that had been left to spread, untracked, through communities around the country. Overstretched hospitals became overwhelmed. Basic protective equipment, such as masks, gowns, and gloves, began to run out. Beds will soon follow, as will the ventilators that provide oxygen to patients whose lungs are besieged by the virus.
The White House is a ghost town of scientific expertise. A pandemic-preparedness office that was part of the National Security Council was dissolved in 2018. On January 28, Luciana Borio, who was part of that team, urged the government to “act now to prevent an American epidemic,” and specifically to work with the private sector to develop fast, easy diagnostic tests. But with the office shuttered, those warnings were published in The Wall Street Journal, rather than spoken into the president’s ear. Instead of springing into action, America sat idle.
After 9/11, the world focused on counterterrorism. After COVID-19, attention may shift to public health. Expect to see a spike in funding for virology and vaccinology, a surge in students applying to public-health programs, and more domestic production of medical supplies. Expect pandemics to top the agenda at the United Nations General Assembly. Anthony Fauci is now a household name. “Regular people who think easily about what a policewoman or firefighter does finally get what an epidemiologist does,” says Monica Schoch-Spana, a medical anthropologist at the Johns Hopkins Center for Health Security.
The lessons that America draws from this experience are hard to predict, especially at a time when online algorithms and partisan broadcasters only serve news that aligns with their audience’s preconceptions. Such dynamics will be pivotal in the coming months, says Ilan Goldenberg, a foreign-policy expert at the Center for a New American Security. “The transitions after World War II or 9/11 were not about a bunch of new ideas,” he says. “The ideas are out there, but the debates will be more acute over the next few months because of the fluidity of the moment and willingness of the American public to accept big, massive changes.”
7 Resources for Reliable Information About Coronavirus
1. The World Health Organization
The World Health Organization (WHO) is publishing rolling updates on the coronavirus situation as well as useful infographics and explainers, and should be your first port of call for new assessments of what is going on.
The British Broadcasting Corporation (BBC) has launched a Coronavirus Global Update podcast, which includes a daily round-up on the spread of coronavirus.
It also includes reports from affected areas, details of the latest medical information, and the impact on health, business, and travel.
4. COVID-19 Facts
The COVID-19 Facts website works to collate information from sources including the London School of Hygiene and Tropical Medicine, the World Health Organization, and the Economist Intelligence Unit.
It also features a series covering myths around coronavirus, including analysis by the Economist Intelligence Unit of where the myth came from, and what experts say about it.
5. The New Scientist Podcast
The New Scientist podcast is becoming increasingly focused on COVID-19 — including episodes and pandemic preparations; the spread of COVID-19 and the importance of hand washing; the coronavirus vaccine; and a coronavirus special on disaster preparation and environmental change.
6. The Bill & Melinda Gates Foundation
The content platform of the Bill & Melinda Gates Foundation, the Optimist, is sharing stories, research, and news stories about coronavirus from the Foundation.
The platform works to convene expert voices from across the global health sector, including sharing expert perspectives and updates on the response to COVID-19 — and you can also sign up for the Optimist’s news digest.
7. The London School of Hygiene and Tropical Medicine
The LSHTM launched its new podcastLSHTM Viral in January 2020, in response to the outbreak of COVID-19, and is releasing a new episode every week. It specifically focuses on the science behind outbreaks and how we respond to them.
Meanwhile, the LSHTM is also launching an online short course, for those who want to better understand the emergence of COVID-19, and how we respond to it moving forward.
The free-of-charge course launches on March 23, and will cover topics like: how COVID-19 emerged and was identified; public health measures worldwide; and what’s needed to address COVID-19 in the future.
Given that everything is going to be the way it’s going to be, we’re left with an actually useful and productive question instead: “What are you going to do about it?”
Stocking up on compassion.
That Discomfort You’re Feeling Is Grief
Harvard Business Review
by Scott Berinato
Anticipatory grief is that feeling we get about what the future holds when we’re uncertain. Usually it centers on death. We feel it when someone gets a dire diagnosis or when we have the normal thought that we’ll lose a parent someday. Anticipatory grief is also more broadly imagined futures. There is a storm coming. There’s something bad out there. With a virus, this kind of grief is so confusing for people. Our primitive mind knows something bad is happening, but you can’t see it. This breaks our sense of safety. We’re feeling that loss of safety. I don’t think we’ve collectively lost our sense of general safety like this. Individually or as smaller groups, people have felt this. But all together, this is new. We are grieving on a micro and a macro level.We’re feeling a number of different griefs. We feel the world has changed, and it has. We know this is temporary, but it doesn’t feel that way, and we realize things will be different. Just as going to the airport is forever different from how it was before 9/11, things will change and this is the point at which they changed. The loss of normalcy; the fear of economic toll; the loss of connection. This is hitting us and we’re grieving. Collectively. We are not used to this kind of collective grief in the air.
Anticipatory grief is the mind going to the future and imagining the worst. To calm yourself, you want to come into the present.
Finally, it’s a good time to stock up on compassion. Everyone will have different levels of fear and grief and it manifests in different ways. A coworker got very snippy with me the other day and I thought, That’s not like this person; that’s how they’re dealing with this.I’m seeing their fear and anxiety. So be patient. Think about who someone usually is and not who they seem to be in this moment.
When you name it, you feel it and it moves through you. Emotions need motion. It’s important we acknowledge what we go through.
It’s absurd to think we shouldn’t feel grief right now. Let yourself feel the grief and keep going.
Sharing a message from one of the spiritual leaders in our valley, Sun Valley, Idaho.
Viral Hopes by Sara Gorham
Well. Here we are, friends, living in interesting times. Every day the ground shifts beneath our feet, while the news assures us that even more disruption lies ahead. The invitations to fear are everywhere, and seldom has the unknown felt so unknowable. That said, though I do not wish to diminish the pain and loss brought on by the current pandemic, I actually have some high hopes for that little scrap of DNA we call the coronavirus. I have high hopes for the potential of what it might be able to teach us. My apologies to the virus if such expectations are too much to pin on the shoulders of so small a microbe.
I think this virus and the disruption it’s causing have the potential to bring us together and to help us see each other as we truly are – a unity, an interconnected family. I see it reminding us of the inherent uncertainty of life and how helping each other in hard times is the best way to deal with that uncertainty. I am hopeful it will remind us of the blessings of the present moment, so we all learn to spend more time there. I think it can and has placed us in a deeper appreciation of all that truly matters in our lives – including an appreciation of community and a deep gratitude for our loved ones everywhere, in particular those we shelter with, whether they have two legs or four.
I see our little coronavirus as here to remind us of our kinship to the greater biology of the planet, reminding us that we are a species like any other and subject to the same natural balances and controls as other populations. I see it as a welcome chink in our hubris, our assumption that we live apart from and by different rules than the rest of life on earth.
Perhaps we might see this virus as a notice nailed to our door, sent to us from the planet letting us know she needs a break, that we all need a break, from the constant taking and despoiling. Empty smokestacks and grounded jets may cause economic pain, but they also create breathing room and put blue back in the sky.
As business as usual grinds to a halt, we busy modern humans suddenly find ourselves gifted with the unfamiliar phenomena of unscheduled time. In that collective pregnant pause, I hope we might be reminded of the fine art of being which, in turn, might allow us to stand down a bit from our constant doing. And while we pause, I hope we listen – to the voice within, to the needs of our neighbors, and to the chorus of unity that hums in our hearts, waiting to be heard.
So yes, this virus has caused real pain, and yes, it’s probably not done. The planet has raised her voice at us, as mothers and teachers sometimes do, but I pin my hopes on all of us that we are open and capable of learning from all that this tiny virus might have to teach us as it works its way around the globe.
May we be reminded of this: that we are all One within a greater Oneness – within our common humanity, within the web of life on this planet, and most fundamentally, within the Divine Infinite. It is a simple and profound truth, claimed around the world and throughout the ages, and now taught to us once again, this time by the tiniest of teachers. The opportunity now is for all of us, individually and collectively, to listen and learn and, from that place of realization, to create a more thoughtful, compassionate and interconnected tomorrow.
’Those who love their own noise are impatient of everything
else. They constantly defile the silence of the forests and the mountains and the sea.
They for through silent nature in very direction with their machines, for fear that the
calm world might accuse them of their own emptiness. The urgency of
their swift movement seems to ignore the tranquility of nature by
pretending to have a purpose. The loud plane seems for a moment to deny the reality
of the clouds and of the sky by its direction, its noise, and its pretended
strength. The silence of the sky remains when the plane has gone. The
tranquility of the clouds will remain when the plane has fallen apart. It is the
silence of the world that is real. Our noise, our business, and all our fatuous statements
about our purposes—these are the illusions.’
-No Man Is an Island 
From Rebecca Solnit, Hope in the Dark, A Paradise Built in Hell
“For me, is not optimism, that everything’s going to be fine and we can just sit back. And that’s too much like pessimism, which is that everything’s going to suck and we can just sit back. Hope, for me, just means a Buddhist sense of uncertainty, of coming to terms with the fact that we don’t know what will happen and that there’s maybe room for us to intervene. And that we have to let go of the certainty people seem to love more than hope and know that we don’t know what’s going to happen. We live in a very surprising world where nobody anticipated the way the Berlin Wall would fall or the Arab Spring would rise up, the impact of Occupy Wall Street. Obama was unelectable six months before he was elected.
It’s as though in some violent gift you’ve been given a kind of spiritual awakening where you’re close to mortality in a way that makes you feel more alive; you’re deeply in the present and can let go of past and future and your personal narrative, in some ways. You have shared an experience with everyone around you, and you often find very direct, but also metaphysical senses of connection to the people you suddenly have something in common with.”
“We survive…and then we die.” -Ojibway Elder
Please read this article from Donald G. McNeil Jr., a science and health reporter specializing in plagues and pestilences. He covers diseases of the world’s poor, including AIDS, Ebola, malaria, swine and bird flu, mad cow disease, SARS, and so on.
The Virus Can Be Stopped, but Only With Harsh Steps, Experts Say
Terrifying though the coronavirus may be, it can be turned back. China, South Korea, Singapore and Taiwan have demonstrated that, with furious efforts, the contagion can be brought to heel.
Whether they can keep it suppressed remains to be seen. But for the United States to repeat their successes will take extraordinary levels of coordination and money from the country’s leaders, and extraordinary levels of trust and cooperation from citizens. It will also require international partnerships in an interconnected world.
There is a chance to stop the coronavirus. This contagion has a weakness.
Although there are incidents of rampant spread, as happened on the cruise ship Diamond Princess, the coronavirus more often infects clusters of family members, friends and work colleagues, said Dr. David L. Heymann, who chairs an expert panel advising the World Health Organization on emergencies.
No one is certain why the virus travels in this way, but experts see an opening nonetheless. “You can contain clusters,” Dr. Heymann said. “You need to identify and stop discrete outbreaks, and then do rigorous contact tracing.”
But doing so takes intelligent, rapidly adaptive work by health officials, and near-total cooperation from the populace. Containment becomes realistic only when Americans realize that working together is the only way to protect themselves and their loved ones.
In interviews with a dozen of the world’s leading experts on fighting epidemics, there was wide agreement on the steps that must be taken immediately.
Those experts included international public health officials who have fought AIDS, malaria, tuberculosis, flu and Ebola; scientists and epidemiologists; and former health officials who led major American global health programs in both Republican and Democratic administrations.
Americans must be persuaded to stay home, they said, and a system put in place to isolate the infected and care for them outside the home. Travel restrictions should be extended, they said; productions of masks and ventilators must be accelerated, and testing problems must be resolved.
Just as generals take the lead in giving daily briefings in wartime — as Gen. Norman Schwarzkopfdid during the Persian Gulf war — medical experts should be at the microphone now to explain complex ideas like epidemic curves, social distancing and off-label use of drugs.
The microphone should not even be at the White House, scientists said, so that briefings of historic importance do not dissolve into angry, politically charged exchanges with the press corps, as happened again on Friday.
Instead, leaders must describe the looming crisis and the possible solutions in ways that will win the trust of Americans.
Above all, the experts said, briefings should focus on saving lives and making sure that average wage earners survive the coming hard times — not on the stock market, the tourism industry or the president’s health. There is no time left to point fingers and assign blame.
The next priority, experts said, is extreme social distancing.
If it were possible to wave a magic wand and make all Americans freeze in place for 14 days while sitting six feet apart, epidemiologists say, the whole epidemic would sputter to a halt.
The world of our time is in confusion. It is reaching the peak of the greatest crisis in history. Never before has there been such a total upheaval of the whole human race. Tremendous forces are at work: spiritual, sociological, economic, technological and, least of all, political. Mankind stands on the brink of a new barbarism, yet at the same time there remain possibilities for an unexpected and almost unbelievable solution, the creation of a new world and a new civilization, the like of which has never been seen. We are face to face with Antichrist, or the Millennium (Millennials!), no one knows which.
‘If a man has to be pleasing to me, conforming, reassuring, before I can love him, then I cannot truly love him. Not that love cannot console or reassure! But if I demand first to be reassured, I will never dare to begin loving. If a man has to be a Jew or a Christian before I can love him, then I cannot love him. If he has to be black or white before I can love him, then I cannot love him. If he has to belong to my political party or social group before I can love him, if he has to wear any kind of uniform, then my love is no longer love because it is not free: it is dictated by something outside itself. It is dominated by an appetite other than love. I love not the person but his classification, and in that event I love him not as a person but as a thing. In this way I remain at the mercy of forces outside myself, and those who seem to me to be neighbors are indeed strangers; for I am, first of all, a stranger to myself.’
-Thomas Merton, Seasons of Celebration, 1965
Pulitzer Prize-winning poet Tracy K. Smith on the purpose and power of poetry
The two-time American poet laureate joins The Ezra Klein Show for a powerful conversation on love, language, and more.
‘It’s the rare podcast conversation on The Ezra Klein Show where, as it’s happening, I’m making notes to go back and listen again so I can fully absorb what I heard. But this is that kind of episode.
Tracy K. Smith is the chair of the Lewis Center for the Arts at Princeton and a Pulitzer Prize-winning poet, and was the two-time poet laureate of the United States from 2017 to 2019. But I’ll be honest: she was an intimidating interview for me. I often find myself frustrated by poetry, yearning for it to simply tell me what it wants to say, aggravated that I can’t seem to crack its code.
Preparing for this conversation, and even more so, talking to Smith, was a revelation. Poetry, she argues, is about expressing “the feelings that defy language.” The struggle is part of the point: you’re going where language stumbles, where literalism fails. Developing a comfort and ease in those spaces isn’t something we’re taught to do, but it’s something we need to do. And so, on one level, this conversation is simply about poetry: what it is, what it does, how to read it.
But on another level, this conversation is also about the ideas and tensions that Smith uses poetry to capture: what it means to be a descendent of slaves, a human in love, a nation divided. Laced through our conversation is readings of poems from her most recent book Wade in the Water, and discussions of some of the hardest questions in the American, and even human, canon. Hearing Smith read her erasure poem, “Declaration” is, without doubt, one of the most powerful moments I’ve had on the podcast.
There is more to this conversation than I can capture here, but to say it simply: this isn’t one to miss, and that’s particularly true if, like me, poetry intimidates you.’
‘Human nature is not evil. All pleasure is not wrong. All spontaneous desires not selfish. The doctrine of original sin does not mean that human nature has been completely corrupted and that man’s freedom is always inclined to sin.
Man is neither a devil nor an angel. He is not pure spirit, but a being of flesh and spirit, subject to error and malice, but basically inclined to seek truth and goodness. He is, indeed, a sinner: but their hearts respond to love and grace. It also responds to the goodness and to the need of his fellowman.’
-Thomas Merton, Life and Holiness 
If we over-use the intellectual center, then our work lies in bringing the emotional and moving centers fully online and integrating them.Wisdom is a way of knowing that goes beyond one’s mind, one’s rational understanding, and embraces the whole of a person: mind, heart, and body. These three centers must all be working, and working in harmony, as the first prerequisite to the Wisdom way of knowing.
O water, voice of my heart, crying in the sand, All night long crying with a mournful cry, As I lie and listen, and cannot understand The voice of my heart in my side or the voice of the sea, O water, crying for rest, is it I, is it I? All night long the water is crying to me.
Unresting water, there shall never be rest Till the last moon droop and the last tide fail, And the fire of the end begin to burn in the west; And the heart shall be weary and wonder and cry like the sea, All life long crying without avail, As the water all night long is crying to me. — Arthur Symons
“Between me and the other world there is ever an unasked question: unasked by some through feelings of delicacy; by others through the difficulty of rightly framing it. All, nevertheless, flutter round it. They approach me in a half-hesitant sort of way, eye me curiously or compassionately, and then, instead of saying directly, How does it feel to be a problem? they say, I know an excellent colored man in my town; or, I fought at Mechanicsville; or, Do not these Southern outrages make your blood boil? At these I smile, or am interested, or reduce the boiling to a simmer, as the occasion may require. To the real question, How does it feel to be a problem? I answer seldom a word.
And yet, being a problem is a strange experience,—peculiar even for one who has never been anything else, save perhaps in babyhood and in Europe. It is in the early days of rollicking boyhood that the revelation first bursts upon one, all in a day, as it were. I remember well when the shadow swept across me. I was a little thing, away up in the hills of New England, where the dark Housatonic winds between Hoosac and Taghkanic to the sea. In a wee wooden schoolhouse, something put it into the boys’ and girls’ heads to buy gorgeous visiting-cards—ten cents a package—and exchange. The exchange was merry, till one girl, a tall newcomer, refused my card,—refused it peremptorily, with a glance. Then it dawned upon me with a certain suddenness that I was different from the others; or like, mayhap, in heart and life and longing, but shut out from their world by a vast veil. I had thereafter no desire to tear down that veil, to creep through; I held all beyond it in common contempt, and lived above it in a region of blue sky and great wandering shadows. That sky was bluest when I could beat my mates at examination-time, or beat them at a foot-race, or even beat their stringy heads. Alas, with the years all this fine contempt began to fade; for the worlds I longed for, and all their dazzling opportunities, were theirs, not mine. But they should not keep these prizes, I said; some, all, I would wrest from them. Just how I would do it I could never decide: by reading law, by healing the sick, by telling the wonderful tales that swam in my head,—some way. With other black boys the strife was not so fiercely sunny: their youth shrunk into tasteless sycophancy, or into silent hatred of the pale world about them and mocking distrust of everything white; or wasted itself in a bitter cry, Why did God make me an outcast and a stranger in mine own house? The shades of the prison-house closed round about us all: walls strait and stubborn to the whitest, but relentlessly narrow, tall, and unscalable to sons of night who must plod darkly on in resignation, or beat unavailing palms against the stone, or steadily, half hopelessly, watch the streak of blue above.
After the Egyptian and Indian, the Greek and Roman, the Teuton and Mongolian,
the Negro is a sort of seventh son, born with a veil, and gifted with second-sight in this American world,—a world which yields him no true self-consciousness, but only lets him see himself through the revelation of the other world. It is a peculiar sensation, this double-consciousness, this sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity.
One ever feels his two-ness,—an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder.
The history of the American Negro is the history of this strife,—this longing to attain self-conscious manhood, to merge his double self into a better and truer self. In this merging he wishes neither of the older selves to be lost. He would not Africanize America, for America has too much to teach the world and Africa. He would not bleach his Negro soul in a flood of white Americanism, for he knows that Negro blood has a message for the world. He simply wishes to make it possible for a man to be both a Negro and an American, without being cursed and spit upon by his fellows, without having the doors of Opportunity closed roughly in his face.
This, then, is the end of his striving: to be a co-worker in the kingdom of culture, to escape both death and isolation, to husband and use his best powers and his latent genius. These powers of body and mind have in the past been strangely wasted, dispersed, or forgotten.
The shadow of a mighty Negro past flits through the tale of Ethiopia the Shadowy and of Egypt the Sphinx. Throughout history, the powers of single black men flash here and there like falling stars, and die sometimes before the world has rightly gauged their brightness. Here in America, in the few days since Emancipation, the black man’s turning hither and thither in hesitant and doubtful striving has often made his very strength to lose effectiveness, to seem like absence of power, like weakness. And yet it is not weakness,—it is the contradiction of double aims. The double-aimed struggle of the black artisan—on the one hand to escape white contempt for a nation of mere hewers of wood and drawers of water, and on the other hand to plough and nail and dig for a poverty-stricken horde—could only result in making him a poor craftsman, for he had but half a heart in either cause. By the poverty and ignorance of his people, the Negro minister or doctor was tempted toward quackery and demagogy; and by the criticism of the other world, toward ideals that made him ashamed of his lowly tasks. The would-be black savant was confronted by the paradox that the knowledge his people needed was a twice-told tale to his white neighbors, while the knowledge which would teach the white world was Greek to his own flesh and blood. The innate love of harmony and beauty that set the ruder souls of his people a-dancing and a-singing raised but confusion and doubt in the soul of the black artist; for the beauty revealed to him was the soul-beauty of a race which his larger audience despised, and he could not articulate the message of another people. This waste of double aims, this seeking to satisfy two unreconciled ideals, has wrought sad havoc with the courage and faith and deeds of ten thousand thousand people,—has sent them often wooing false gods and invoking false means of salvation, and at times has even seemed about to make them ashamed of themselves.
Away back in the days of bondage they thought to see in one divine event the end of all doubt and disappointment; few men ever worshipped Freedom with half such unquestioning faith as did the American Negro for two centuries. To him, so far as he thought and dreamed, slavery was indeed the sum of all villainies, the cause of all sorrow, the root of all prejudice; Emancipation was the key to a promised land of sweeter beauty than ever stretched before the eyes of wearied Israelites. In song and exhortation swelled one refrain—Liberty; in his tears and curses the God he implored had Freedom in his right hand. At last it came,—suddenly, fearfully, like a dream. With one wild carnival of blood and passion came the message in his own plaintive cadences:—
“Shout, O children!
Shout, you’re free!
For God has bought your liberty!”
Years have passed away since then,—ten, twenty, forty; forty years of national life, forty years of renewal and development, and yet the swarthy spectre sits in its accustomed seat at the Nation’s feast. In vain do we cry to this our vastest social problem:—
“Take any shape but that, and my firm nerves
Shall never tremble!”
The Nation has not yet found peace from its sins; the freedman has not yet found in freedom his promised land. Whatever of good may have come in these years of change, the shadow of a deep disappointment rests upon the Negro people,—a disappointment all the more bitter because the unattained ideal was unbounded save by the simple ignorance of a lowly people.
The first decade was merely a prolongation of the vain search for freedom, the boon that seemed ever barely to elude their grasp,—like a tantalizing will-o’-the-wisp, maddening and misleading the headless host.
The holocaust of war, the terrors of the Ku-Klux Klan, the lies of carpet-baggers, the disorganization of industry, and the contradictory advice of friends and foes, left the bewildered serf with no new watchword beyond the old cry for freedom. As the time flew, however, he began to grasp a new idea. The ideal of liberty demanded for its attainment powerful means, and these the Fifteenth Amendment gave him. The ballot, which before he had looked upon as a visible sign of freedom, he now regarded as the chief means of gaining and perfecting the liberty with which war had partially endowed him.
And why not? Had not votes made war and emancipated millions? Had not votes enfranchised the freedmen? Was anything impossible to a power that had done all this? A million black men started with renewed zeal to vote themselves into the kingdom. So the decade flew away, the revolution of 1876 came, and left the half-free serf weary, wondering, but still inspired. Slowly but steadily, in the following years, a new vision began gradually to replace the dream of political power,—a powerful movement, the rise of another ideal to guide the unguided, another pillar of fire by night after a clouded day. It was the ideal of “book-learning”; the curiosity, born of compulsory ignorance, to know and test the power of the cabalistic letters of the white man, the longing to know. Here at last seemed to have been discovered the mountain path to Canaan; longer than the highway of Emancipation and law, steep and rugged, but straight, leading to heights high enough to overlook life.
Up the new path the advance guard toiled, slowly, heavily, doggedly; only those who have watched and guided the faltering feet, the misty minds, the dull understandings, of the dark pupils of these schools know how faithfully, how piteously, this people strove to learn. It was weary work. The cold statistician wrote down the inches of progress here and there, noted also where here and there a foot had slipped or some one had fallen. To the tired climbers, the horizon was ever dark, the mists were often cold, the Canaan was always dim and far away. If, however, the vistas disclosed as yet no goal, no resting-place, little but flattery and criticism, the journey at least gave leisure for reflection and self-examination; it changed the child of Emancipation to the youth with dawning self-consciousness, self-realization, self-respect. In those sombre forests of his striving his own soul rose before him, and he saw himself,—darkly as through a veil; and yet he saw in himself some faint revelation of his power, of his mission. He began to have a dim feeling that, to attain his place in the world, he must be himself, and not another. For the first time he sought to analyze the burden he bore upon his back, that dead-weight of social degradation partially masked behind a half-named Negro problem. He felt his poverty; without a cent, without a home, without land, tools, or savings, he had entered into competition with rich, landed, skilled neighbors. To be a poor man is hard, but to be a poor race in a land of dollars is the very bottom of hardships. He felt the weight of his ignorance,—not simply of letters, but of life, of business, of the humanities; the accumulated sloth and shirking and awkwardness of decades and centuries shackled his hands and feet. Nor was his burden all poverty and ignorance. The red stain of bastardy, which two centuries of systematic legal defilement of Negro women had stamped upon his race, meant not only the loss of ancient African chastity, but also the hereditary weight of a mass of corruption from white adulterers, threatening almost the obliteration of the Negro home.
A people thus handicapped ought not to be asked to race with the world, but rather allowed to give all its time and thought to its own social problems. But alas! while sociologists gleefully count his bastards and his prostitutes, the very soul of the toiling, sweating black man is darkened by the shadow of a vast despair. Men call the shadow prejudice, and learnedly explain it as the natural defence of culture against barbarism, learning against ignorance, purity against crime, the “higher” against the “lower” races. To which the Negro cries Amen! and swears that to so much of this strange prejudice as is founded on just homage to civilization, culture, righteousness, and progress, he humbly bows and meekly does obeisance. But before that nameless prejudice that leaps beyond all this he stands helpless, dismayed, and well-nigh speechless; before that personal disrespect and mockery, the ridicule and systematic humiliation, the distortion of fact and wanton license of fancy, the cynical ignoring of the better and the boisterous welcoming of the worse, the all-pervading desire to inculcate disdain for everything black, from Toussaint to the devil,—before this there rises a sickening despair that would disarm and discourage any nation save that black host to whom “discouragement” is an unwritten word.
But the facing of so vast a prejudice could not but bring the inevitable self-questioning, self-disparagement, and lowering of ideals which ever accompany repression and breed in an atmosphere of contempt and hate. Whisperings and portents came borne upon the four winds: Lo! we are diseased and dying, cried the dark hosts; we cannot write, our voting is vain; what need of education, since we must always cook and serve? And the Nation echoed and enforced this self-criticism, saying: Be content to be servants, and nothing more; what need of higher culture for half-men? Away with the black man’s ballot, by force or fraud,—and behold the suicide of a race! Nevertheless, out of the evil came something of good,—the more careful adjustment of education to real life, the clearer perception of the Negroes’ social responsibilities, and the sobering realization of the meaning of progress.
So dawned the time of Sturm und Drang: storm and stress to-day rocks our little boat on the mad waters of the world-sea; there is within and without the sound of conflict, the burning of body and rending of soul; inspiration strives with doubt, and faith with vain questionings. The bright ideals of the past,—physical freedom, political power, the training of brains and the training of hands,—all these in turn have waxed and waned, until even the last grows dim and overcast. Are they all wrong,—all false? No, not that, but each alone was over-simple and incomplete,—the dreams of a credulous race-childhood, or the fond imaginings of the other world which does not know and does not want to know our power. To be really true, all these ideals must be melted and welded into one. The training of the schools we need to-day more than ever,—the training of deft hands, quick eyes and ears, and above all the broader, deeper, higher culture of gifted minds and pure hearts. The power of the ballot we need in sheer self-defence,—else what shall save us from a second slavery? Freedom, too, the long-sought, we still seek,—the freedom of life and limb, the freedom to work and think, the freedom to love and aspire.
Work, culture, liberty,—all these we need, not singly but together, not successively but together, each growing and aiding each, and all striving toward that vaster ideal that swims before the Negro people, the ideal of human brotherhood, gained through the unifying ideal of Race; the ideal of fostering and developing the traits and talents of the Negro, not in opposition to or contempt for other races, but rather in large conformity to the greater ideals of the American Republic, in order that some day on American soil two world-races may give each to each those characteristics both so sadly lack.
We the darker ones come even now not altogether empty-handed: there are to-day no truer exponents of the pure human spirit of the Declaration of Independence than the American Negroes; there is no true American music but the wild sweet melodies of the Negro slave; the American fairy tales and folk-lore are Indian and African; and, all in all, we black men seem the sole oasis of simple faith and reverence in a dusty desert of dollars and smartness. Will America be poorer if she replace her brutal dyspeptic blundering with light-hearted but determined Negro humility? or her coarse and cruel wit with loving jovial good-humor? or her vulgar music with the soul of the Sorrow Songs?
Merely a concrete test of the underlying principles of the great republic is the Negro Problem, and the spiritual striving of the freedmen’s sons is the travail of souls whose burden is almost beyond the measure of their strength, but who bear it in the name of an historic race, in the name of this the land of their fathers’ fathers, and in the name of human opportunity.
And now what I have briefly sketched in large outline let me on coming pages tell again in many ways, with loving emphasis and deeper detail, that men may listen to the striving in the souls of black folk.”
As Rebecca Solnit explains, hope is “coming to terms with the fact that we don’t know what will happen and that there’s maybe room for us to intervene, and that we have to let go of the certainty people seem to love more than hope and know that we don’t know what’s going to happen.” To practice hope as Solnit describes it requires acknowledging a similar incompleteness to the one that Consolmagno speaks about.
Perhaps embracing the inherent incompleteness of what we know of the world is a form of hope, allowing us to remember that there’s always something left to unfold or be discovered — and not always in the way we might’ve been conditioned to expect it. May we allow ourselves to listen, and even delight in its surprises, as we work alongside the richness of this incompleteness.
Fr. Richard Rohr, Center for Action & Contemplation:
‘The good, the true, and the beautiful are their own best argument for themselves, by themselves, and in themselves. Such deep inner knowing evokes the soul and pulls the soul into All Oneness. Incarnation is beauty, and beauty needs to be incarnate—that is specific, concrete, particular. We need to experience very particular, soul-evoking goodness in order to be shaken into what many call “realization.” It is often a momentary shock where we know we have been moved to a different plane of awareness.’
‘The greatest need of our time is to clean out the enormous mass of mental and emotional rubbish that clutter our minds and makes of all political and social life a mass illness. Without this housecleaning we cannot begin to see. Unless we see, we cannot think. The purification must begin with the mass media. How?
-Thomas Merton, conjectures of a Guilty Bystander, 1968
Jay Rosen, NYU:
I am waiting for the first newsroom that declares a state of emergency. Susan Glasser, staff writer at The New Yorker:
“Is this time any different from other episodes where he has ranted about his unchecked right to do unconstitutional things?” Read her reply:
It sometimes happens in diplomacy that one country has to say to another: “This is extreme. We cannot accept this. You have gone too far.” And so it suspends diplomatic relations.
In 2012 the government of Canada announced that it would suspend diplomatic relations with Iran. “Canada views the government of Iran as the most significant threat to global peace and security in the world today,” said the foreign minister.
Journalists charged with covering him should suspend normal relations with the presidency of Donald Trump, which is the most significant threat to an informed public in the United States today.
That is my recommendation.
I began making this point on the third day of his presidency, January 22, 2017, when I said the press should send interns to the White House briefing room. Normal practice would not be able to cope with the political style of Donald Trump, which incorporates a hate movementagainst journalists.
“Send the interns” means our major news organizations don’t have to cooperate with this. They don’t have to lend talent or prestige to it. They don’t have to be props. They need not televise the spectacle live (CNN didn’t carry Spicer’s rant) and they don’t have to send their top people. They can “switch” systems: from inside-out, where access to the White House starts the story engines, to outside-in, where the action begins on the rim, in the agencies, around the committees, with the people who are supposed to obey Trump but have doubts… The press has to become less predictable. It has to stop functioning as a hate object. This means giving something up.
So that’s one way to suspend normal relations: send the interns. On MSNBC June 12, Rachel Maddow described another. She said that frequent viewers of her show may have noticed a pattern:
I don’t go out of my way to play tape of the president speaking. Nor do I tend to spend too much time parsing whatever the latest quote is from him. That is not out of any animus on my part, it’s just that the president very frequently says things that aren’t true. He admits that he says things that aren’t true. He calls it, you know, hyperbole, but he lies. And I feel like on this show I’d like you to be able to trust me to give you true information. Because I generally feel like I can’t trust what purports to be information from this president, I just try to do the news without words from him, most of the time.
Normally, the president is quoted more than any other public figure, and clips of him speaking are ubiquitous in television news. Maddow told her viewers that she had suspended this practice because, more likely than not, the president’s words would only misinform them. Every president needs to be fact-checked. This one doesn’t care if what he says is true. That’s extreme, and it calls for a response.
“Anything that a president would say — even if it was libelous or scandalous — it’s the president talking, and I think you report it,” said Chris Wallace, the “Fox News Sunday” host who moderated this year’s third presidential debate. “Under any definition, it’s news, whether it’s sensible or not, factual or not, productive or not.”
A middle-ground would be this: what the president says is neither automatically newsworthy nor automatically suspect. Rather, it has to be judged in context. Which sounds super-reasonable. Who can be against “context” and case-by-case judgment? But here’s the context: bad actor, cannot be given the benefit of the doubt, no matter what the case is.
“How,” asked Chuck Todd on Meet the Press June 17, “can we believe a president who routinely says things that are provably false?” Instead of treating these questions as unsolvable riddles, Chuck Todd could… suspend normal relations. For Meet the Press, that might mean: don’t accept as guests the people the White House sends out as defenders of the provably false (especially Kellyanne Conway.) If Trump himself is willing to sit down with Chuck Todd, fine. Take him on over his many falsehoods. But no surrogates or fog machines unless they are willing to correct the president.
The American press corps is not like the government of Canada, which can speak with a single voice. Thousands of people working for hundreds of newsrooms cannot change their practices in synch with one another. But they can all decide, “This is extreme. We cannot accept this. This has gone too far.” And then make a break with normal practice.
For the Washington Post it might be declining to participate in so-called background briefings. For NPR, it might be refusing to report false claims by the President unless they are served as a “truth sandwich,” a suggestion recently made by Brian Stelter and Margaret Sullivan, interpreting the work of George Lakoff. For CNN, never going live to a Trump event — on the grounds that you will inevitably broadcast falsehoods if you do — would be a good start.
Suspend normal relations. It’s up to the journalists who cover Trump to decide how they will do it. The important thing is that they do it. And then announce what they did, to get others thinking about their own steps. In this way the sovereign state of journalism can take action, and show, as the Canadian prime minister said recently, that it will “not be pushed around.”
‘As a nation, we have begun to float off into a moral void, and all the sermons of all the priests in the country (if they preach at all) are not going to help much.
We have got to the point where the promulgation of any kind of moral standard automatically releases an anti-moral response in a whole lot of people. It is not with them, above all, that I am concerned but with the ‘good’ people, the right-thinking people, who stick to principle, all right, except where it conflicts with the chance to make money.
It seems to me that there are very dangerous ambiguities about our democracy in its actual present condition. I wonder to what extent our ideals are not a front for organized selfishness and systematic irresponsibility.
If our affluent society ever breaks down and the facade is taken away, what are we going to have left?
-Thomas Merton, 1961
Image credit: Anna Washington Derry (detail), Laura Wheeler Waring, 1927, Smithsonian American Art Museum
The vast majority of people throughout history have been poor, disabled, or oppressed in some way (i.e., “on the bottom”) and would have read history in terms of a need for change, but most of history has been written and interpreted from the side of the winners.
Every viewpoint is a view from a point.
We must be able to critique our own perspective if we are to see a fuller truth.
Liberation theology—which focuses on freeing people from religious, political, social, and economic oppression—is mostly ignored by Western Christianity. Perhaps that’s not surprising when we consider who interpreted the Scriptures for the last seventeen hundred years. The empowered clergy class enforced their own perspective instead of that of the marginalized, who first received the message with such excitement and hope. Once Christianity became the established religion of the Roman Empire (after 313), we largely stopped reading the Bible from the side of the poor and the oppressed. We read it from the side of the political establishment and the usually comfortable priesthood instead of from the side of people hungry for justice and truth. Shifting our priorities to make room for the powerless instead of accommodating the powerful is the only way to detach religion from its common marriage to power, money, and self-importance.
When Scripture is read through the eyes of vulnerability—what we call the “preferential option for the poor” or the “bias from the bottom”—it will always be liberating and transformative. Scripture will not be used to oppress or impress. The question is no longer, “How can I maintain the status quo?” (which just happens to benefit me), but “How can we all grow and change together?” Now we would have no top to protect, and the so-called “bottom” becomes the place of education, real change, and transformation for all.
Dorothy Day (1897–1980): “The only way to live in any true security is to live so close to the bottom that when you fall you do not have far to drop, you do not have much to lose.”  From that place, where few would expect or choose to be, we can be used as instruments of transformation and liberation for the rest of the world.
-Fr Richard Rohr
Dorothy Day, Loaves and Fishes: The Inspiring Story of the Catholic Worker Movement (Orbis Books: 1997), 86.
“Deep acceptance of ultimate mystery is ironically the best way to keep the mind and heart spaces always open and always growing.”
Fr. Richard Rohr, Center for Action & Contemplation
“We do need enough knowing to be able to hold our ground. We need a container and structure in which we can safely acknowledge that we do know a bit, in fact just enough to hold us until we are ready for a further knowing. In the meantime, we can happily exist in what some have called docta ignorantia or “learned ignorance.” Such people tend to be very happy and they also make a lot of other people happy.
A few years ago, a man from Colorado came to visit me. He said, “Richard, when you were still in Cincinnati, I gave you a dilemma that I was struggling with; and you told me something that has been my mantra for 30 years. You said to me, ‘You know, you don’t really need to know. It’s okay not to know.’”
‘Grace has released all the deepest energies of our spirit and assists us to climb to new and unsuspected heights. Nevertheless, our own faculties soon reach their limit. The intelligence can climb no higher into the sky. There is point where the mind bows down its fiery trajectory as if to acknowledge its limitations and proclaim the infinite supremacy of the unattainable…’
Love flings out a hundred burning stars, acts of all kinds, expressing everything that is best in (wo)man’s spirit, and the soul spends itself in drifting fires that glorify the name of God…Gaia…while they fall earthward and die away in the night wind!’
Perhaps ‘love’ is beyond definition here, more the Tao of existence, in that defining it beyond all there is, is reducing it to knowing, rather than acknowledging we do not know…only ‘enough knowing.’ “You know, we really don’t need to know.” .d
“When we bare our inwardness fully, exposing our strengths and frailties alike, we discover a kinship in all living things, and from this kinship a kindness moves through us and between us. The mystery is that being authentic is the only thing that reveals to us our kinship with life.”
“It really boils down to this: that all life is interrelated. We are all caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. We are made to live together because of the interrelated structure of reality.”
– Dr. Martin Luther King Jr, 1967.
Prayer, contemplation, is freedom and affirmation growing out of nothingness into love. Prayer is the flowering of our inmost freedom, in response to the Word. Prayer is not only dialogue with God: it is the communication of our freedom with ultimate freedom in infinite spirit. It is the elevation of our limited freedom into the infinite freedom of the divine spirit and of the divine love. Prayer is the encounter of our freedom with all the all-embracing charity which knows no limit and knows no obstacle. Prayer is an emergence into this area of infinite freedom. Prayer, contemplation, then, is not an abject procedure, though sometimes it may spring from our abjection. But prayer is not something that is meant to maintain us in servility and helplessness. We take stock of our own wretchedness at the beginning of prayer, contemplation, in order to rise beyond it and above it to infinite freedom and infinite creative love in God.
-Thomas Merton, Contemplation in a World of Action, 1965
When do we
become one with earth and stars?
It is not achieved, a young friend, by being in love,
however vibrant that makes your voice.
Learn to forget you sang like that. It passes.
Truly to sing takes another kind of breath.
A breath in the void. A shudder in God. A wind.
-Rilke, Sonnets to Orpheus I, 3
Because Jesus did not directly attack the religious and institutional systems of his time until his final action against the money changers in the temple , his primary social justice critique and action are a disappointment to most radicals and social activists. Jesus’ social program, as far as I can see, was a quiet refusal to participate in almost all external power structures or domination systems. Once we have been told this, we see it everywhere in the four Gospels. Jesus chose a very simple lifestyle which kept him from being constantly co-opted by those very structures, which we can call the sin system.
The city of Sepphoris was the Roman regional capital of Galilee and the center for most money, jobs, and power in the region where Jesus lived. It was just nine miles from Jesus’ hometown of Nazareth. Yet there is no record that Jesus ever went there, nor is it mentioned once in the New Testament, even though he and his father, Joseph, were carpenters or “workmen” and Jesus traveled through many other cities much farther away. He also seems to have avoided the money system as much as possible by using “a common purse” (John 12:6, 13:29)—voluntary “communism,” we might say.
Jesus was finally a full victim of the systems that he refused to worship. Is this not a much more coherent explanation of why Jesus died?
What can we learn from Jesus’ life about how we might address the systems of inequity and oppression in our own cultures? One lesson seems to me that we have to “start local.”
He simply goes around doing what he knows to be right, which he surely discovered during his long periods of solitude and silence (a form of contemplation) on the outskirts of town, and others begin to join him.
-Fr. Richard Rohr, Center for Action and Contemplation
Rescue teams on January 8, 2020 at the scene of a Ukrainian airliner that crashed shortly after take-off near Imam Khomeini airport in the Iranian capital Tehran.
“The solitary is, first of all, one who renounces arbitrary social imagery. When his nation wins a war or sends a rocket to the moon, he can get along without feeing as if he personally had won the war or hit the moon with ar rocket. When his nation is rich and arrogant, he does not feel that he himself is more fortunate anymore honest, as well as more powerful, than the citizens of other, more ‘backward’ nations. More than this, he is able to despise war and to see the futility of rockets to the moon in a way quite different and more fundamental from the way in which society may tolerate these negative views. That is to say, he despises the criminal, blood thirsty arrogance of his own nation or class as much as that of the ‘the enemy.’ He despises his own self -seeking aggressively as much as that of the politicians who hypocritically pretend they are fighting for peace.”
Begin what? I begin. I have already thus begun a thousand lives.
Whatever today brings, try to make the most of it, making it the best day you can. I hope you will fill the day with many magical moments and grace notes and remember that everywhere, all of us are struggling and striving to do the same. In Emerson’s words we are seeking the divinities that are sitting disguised. Grace notes are multifaceted, rich. They are as scattered as shooting stars, as diverse as the sea and the sky. Some are wise and wonderful; some are intentionally vague and mysterious. Whether they are instructional, specific, questioning, inspiring or just plain fun, pay attention to them and how you react to them each day.
‘In dangerous times like these we have to produce generations of dedicated, courageous, and creative contemplative activists who will join [the conscious collective] to bring radical healing and change to this damaged world, before it’s too late.’
-Fr. Richard Rohr
︶⁀°• •° ⁀︶
“Whatsoever things are true,
Whatsoever things are honest,
Whatsoever things are just,
Whatsoever things are pure,
Whatsoevery things are lovely,
Whatsoever things are of good report:
If there be any virtue,
and if there be any praise,
Think on these things.”
︶⁀°• •° ⁀︶
Thomas Merton…”literally meditated on paper.”
‘But I do have a past to break with, an accumulation of inertia, waste, wrong, foolishness, rot, junk, a great need of clarification of mindfulness, or rather of no mind…a return to genuine practice, right effort, need to push on to the great doubt. Need for the Spirit. Hang on to the clear light!’
New arts, new sciences, new philosophies, better government, and a high civilization wait on our thoughts.
In 2020, let us commit to evaporating patriarchy, power, and greed.
‘The influence of the Feminine is responsible for the growth of the Environmental Movement; for the determination of women in every culture to free themselves from their long oppression and encourage their increased participation to healing both psyche and body. It is reflected in the mountain revulsion for our addiction to war; in the engagement of hundreds of thousands of people in the work of helping both the planet and the victims of oppression. These different channel of influence are creating new perspectives on life, new ways of connection that bring together body, soul, mind and spirit. All this is being accelerations by organizations like Avaaz which now has many millions of subscribers.
The recovery of the Feminine invites a reorientation of consciousness: a receptivity not only to the events occurring in the external world but to the long-ignored voice of the Soul. The activation of the Feminine is helping us to relate to the deep cosmic source of our psychic life and draw up the living waters from those depths. This enormous shift challenges every aspect of our beliefs. It immeasurably deepens and broadens our perspective on our presence on this planet. It gives deeper meaning to our lives. It is changing everything.’
-Anne Baring, The dream of the Cosmos a Quest for the Soul
‘The journey in search of soul is difficult and even dangerous because it requires that we relinquish the certainty of what we think we know and what we have been taught for generations to believe. It means surrendering the desire to be in control and opening ourselves to a quest, a path of discovery. Many myths and fairy tales emphasize the need for surrender and trust in the strange non-rational guidance offered by animals or shamans on the quest. As the hero follows their guidance, so the hedge opens, the way unfolds. Following the guidance and wisdom of the instinct is the royal road into the realm of soul.’
The Dream of the Cosmos is the story of a multi-layered quest to understand the causes of human suffering and to reconnect with a deeper reality than the one we inhabit in this physical dimension of experience. It seeks to answer the questions: “Who are we?” and “Why are we here, on this planet?” [google books]
In moments that appear to be lucid, I tell myself that in times like these there has to be something for which one is willing to get shot, and for which, in all probability, one is actually going to get shot. What is this? A principle? Faith? Virtue? God? The question is not easy to answer, and maybe it has not answer that can be put into words. Perhaps this is no longer something communicable, or even thinkable. To be executed today (and death by execution is not all uncommon) one has no need to commit a political crime, to express opposition to a tyrant, or event to hold an objectionable opinion. Indeed, most political deaths under tyrannical regimes are motiveless, arbitrary, absurd. You are shot, or beaten to death, or started, or worked until you drop, not because of anything you have done, not because of anything you believe in, not because of anything you stand for, but arbitrarily: your death is demanded by something or someone undefined. Your death is necessary to give apparent meaning to a meaningless political process which you have never quite managed to understand
-Conjectures of a Guilty Bystander
Equal Justice Initiative
‘African Americans bravely served in the U.S. military for generations. But instead of being treated as equal members of society, thousands of black veterans were accosted, attacked, or lynched.’
“Aside from deep understanding and technical knowledge of the military and veteran issues, vets bring with them objectivity, neutrality, and ability to work in crises—all valuable attributes for newsrooms.”
The new nonprofit Military Veterans in Journalism wants to bring more military knowledge and experience into the media
Since the attacks of 9/11, the United States has been in a perpetual state of fighting, in places like Afghanistan, Iraq, Syria, Yemen, Somalia, and Libya. About 7,000 American troops have been killed and at least another 50,000 wounded. One study estimates the U.S. federal price tag of the Iraq and Afghanistan conflicts at $5.9 trillion.
Despite more than 18 years of war, America’s newsrooms have been shockingly negligent in hiring reporters who know these conflicts and their impacts best—our veterans.
Only 1.1 percent of media workers in the U.S. are post-9/11 military veterans while about 7 percent of Americans have served in the military, according to U.S. Census Bureau data.
‘The Church came into existence as a community that preserved the dangerous memory of Jesus—totally without reproach but was rather utterly new and beyond anything that could have been previously imagined. This new radical community has held together over two thousand years, as a community based, at bottom, on mutual love and not, as with other human institutions on fear.
The Church’s contemplation of this dangerous memory is what we call ‘theology’, which is actually founded on the marriage of sacred Scripture with philosophy—particularly classical Greek philosophy. This is important. A religion . . . that is without theology quickly becomes fundamentalist as it begins to interpret Scripture in a literal way, full of cultural bias and with little rational underpinning.
Fundamentalism is always culture-bound, whereas, although the story of Jesus is historical, set in a particular time, place and culture, a teaching essentially transcultural.’
-Fr. Richard Rohr, Center for Action & Contemplation
‘When the time comes to enter the darkness in which we are naked and helpless and alone; in which we see the insufficiency of our greatest strength and the hollowness of our strongest virtues; in which we have nothing of our own to rely on, and nothing in our nature to support us, and nothing in the world to guide us at give us light—then we find out whether or not we live by faith.’
Ghandi recognized, as no other world leader of our time has done, the necessity to be from from the pressures, the exorbitant and tyrannical demands of a society that is violent because it is essential greedy, lustful, and cruel.
He recognized the impossibility of being a peaceful and nonviolent man, if one submits passively to the insatiable requirements of a society maddened by overstimulation and obsessed with demons of noise, voyeurism, and speed.
Gandhi believed that the central problem of our time was the acceptance or the rejection of a basic law of love and truth which had been made knows to the world in traditional religions.
His whole, his political action, finally even his death, were nothing but a witness to this commitment: “If love is not the law of our being, the whole of my argument falls to pieces.”
-Thomas Merton, Seeds of Destruction
The most inward and loving of all,
he came forth like a new beginning,
the brown-robed brother [St. Francis] of your nightingales,
with his wonder and good will
and delight in Earth.
Rilke, The Book of Hours III, 33
This is the miracle of love: to discover that all creation is one, flung out into space.
This is the principle of nonviolence, and I want to recommend it to you with all the enthusiasm I can command. . . .
If human beings go to war, it is because they fear someone.
Remove the fear, and you re-establish trust, and will have peace.
Nonviolence means destroying fear.
-Fr. Richard Rohr, Center for Action & Contemplation
Power does not corrupt. Fear corrupts… perhaps the fear of a loss of power.
—John Steinbeck, The Short Reign of Pippin IV (1957)
‘Exactly when we began a style of production and consumption that would eventually ravage planet earth, he decided to love the earth and live simply and barefoot upon it. Francis of Assisi is a Prime Attractor to what we really want, what we definitely need, and who we finally are. And, apparently, he did it all with a “perfect joy” that comes from letting go of the ego!’ -Richard Rohr, Center for Action & Contemplation
The change in my own inner climate. -Thomas Merton
Will future generations distinguish between those who didn’t believe in the science of global warming and those who said they accepted the science but failed to change their lives in response?
In We Are the Weather, Jonathan Safran Foer explores the central global dilemma of our time in a surprising, deeply personal, and urgent new way. The task of saving the planet will involve a great reckoning with ourselves―with our all-too-human reluctance to sacrifice immediate comfort for the sake of the future. We have, he reveals, turned our planet into a farm for growing animal products, and the consequences are catastrophic. Only collective action will save our home and way of life.
UK, US and European studies claim our meat consumption should be reduced by 90%, and dairy consumption by 60%. Two meals a day should be vegetarian, and think about a family climate plan. One couple a month out from their wedding day came up with theirs at book signing:
Vegan meals 2x per week
Driving less than 1,000 miles a year
Only two kids
Jonathan’s response? “Holy crap. I don’t have a plan.”
“An ode to collective action, persuasively asking readers to take a hard look at our own role in the climate crisis and its solutions.” ―Kate Wheeling, The New Republic
Sam Sanders interviewed Jonathan on “It’s Been a Minute”. Follow the link to about 16:00 into the program.
’What this moment needs, more than anything, is moral clarity. […] American media was curiously obsessed with President DT’s stubborn insistence that Hurricane Dorian would hit Alabama.
Seen through the lens of climate inaction, against a backdrop of unfettered economic growth, one can only conclude that climate change is an intentional act, in which the media is complicit.
‘We need to know, viscerally, that we can no longer abandon our neighbours in their time of greatest need. We need to relearn our interdependence. There is the alternative. The way to write this story that doesn’t end in apocalypse.’
You train your eye, and your vision lusts after color. You train your ear, and you long for delightful sounds. You delight in doing good, and your natural kindest is blown out of shape. You delight in righteousness, and you become righteous beyond all reason. You overdo liturgy, and you turn into a ham actor. Overdo your love of music, and you play corn. Love of wisdom leads to wise contriving. Love of knowledge leads to faultfinding.
When the delights become a religion, how can you control them?
Chuang Tzu, who wrote in the fourth and third centuries B.C., is the chief authentic historical spokesman for Taoism.
Some say it’s naive to think we can turn love into the governing principle of our civilization; I say it’s naive to think we’ll last another 100 years on this planet if we don’t try. Swords into plowshares: we can to turn a war economy into a peace economy. Where [he] has harnessed fear, we must harness love.-Marianne
Where there is charity and wisdom there is neither fear nor ignorance.
Those who live in love have a wisdom about them, particularly in their sense of priorities. They know what is important.
Day by Day with St. Francis:
Those who are fearful see things that aren’t there, and tend not to grasp the truth when it is presented to them.
In love there is no fear; indeed, perfect love casts out fear.
1 John 4:18
‘Occasional churchgoing and the recitation of has prayers have no power to cleanse this purulent wound.’ -Thomas Merton, No Man Is an Island
‘Lord, the great cities are lost and rotting.
Their time is running out…
The people there live harsh and heavy,
crowded together, weary of their own routines.
Beyond them waits and breathes your earth,
but where they are ti cannot reach them.
They don’t know that somewhere
wind is blowing through a field of flowers.’
-Rilke, The book of Hours III, 4/5
My campaign for the presidency is dedicated to this search for higher wisdom. Its purpose is to create a new political possibility in America — where citizens awaken, our hearts and minds are uplifted, and our democracy once more becomes a thing about which we can all feel proud.
This is a new time, and we must bring forth something new within ourselves in order to deal with it. In the words of Abraham Lincoln, “As our case is new, so we must think anew, and act anew. We must disenthrall ourselves, and then we shall save our country.”