Wednesday, June 6, 2018

Living in Body (June 3, 2018)

My new yoga teachers Ilana and Nicole kept telling us to “ask the body what it needs” and would give us time to “do whatever movement the body is asking for.” It used to stress me out. I mean, how would you know? I tell my body what to do, and it does it. My discomfort begs the question- how could I not know? My body is me, why would doing what I want and doing what my body wants be any different? Why would the idea that your body had useful information that it could share with the mind seem silly and weird?

Historians trace the body mind spit back to Descartes who cut a deal with the Pope; Descartes could do dissection on human cadavers if he promised to ONLY research the body, not the emotions, mind or spirit. Others trace this split back much earlier to the Zoroastrians or the Gnostics.

And though this sense of duality pervades our culture, I don’t think we are born with it. When my son was little he used to wiggle his little fingers in wonder, and nothing made him happier than grabbing his toes. Babies know what their body wants, and they are miserable until that need is met. As a child I loved nothing more than spinning and leaping around the house spontaneously. Like most children I struggled to learn to ignore the desires of my body- no leaping or dancing in school. NO putting your head down when you are tired. Sit up straight, hands quiet, please stop wiggling.

And the amazing thing about bodies is that they do learn. You can make your body more quiet, more strong, more flexible. We literally shape and reshape ourselves with the actions we take each day. Because they mostly do what we ask them to do, we begin treat our bodies like a car, or some other machine; we don’t give it much attention unless it stops doing what tell it to do. And as in any relationship, if we stop listening, the other party eventually stops talking.

When I was in seminary, Neo-Paganism was in ascendancy, as were women’s spirit groups who suggested that women were sacred, the body was sacred and the earth was sacred. I was introduced to the work of Eco-feminists, who suggest that part of the reason our culture subjugates women was because they represent the body, and that the subjugation of the body was directly linked to the subjugation of the earth. I strongly identified as a feminist, but that seemed like a bit of a stretch to me. But I had certainly noticed that our culture had a dysfunctional relationship to women’s bodies. Our culture teaches us that some people should wear bathing suits and be in magazines, other bodies should be hidden. Feminists pointed out that many kinds of bodies are invisible in media, are essentially erased. On the magazine covers are the Ferraris, and most of us feel like we are driving lemons, and are properly hidden in the garage.

I, like so many other young women, had a very poor body image. I felt honor-bound as a feminist to figure out how to love my body, just as it was. It seemed to me that whenever I gave my attention to my body it had a million complaints. It was not very rewarding. Fortunately at some point on that
journey I found yoga- an activity where mind and body work together. The word yoga means “union” or “yoke” and the kind of yoga Westerners practice, Hatha yoga, is designed to support a linking of mind, body and spirit. It turned out a lot of that flexibility and alignment I had as a dancing child came back pretty quickly, that even though it had been a decade or so, my muscles remembered. My low back pain went away. My posture improved. It was fun to be in my body again. There was a period where nothing made me happier than the challenge of a new pretzel to get myself into. I was delighted to watch my strength and flexibility increase, and loved the challenge of learning more and more advanced poses. It made me feel like a Power Ranger. This is called “proprioception” the ability to know where your limbs are in space, and to get your body into the shapes you choose.

Then I moved to Ithaca, and started a new job that involved a lot of prolonged data entry at a desk that was not the right shape for my body. I acquired a wrist injury that just would not go away. I responded with my standard approach- to push through it. “No pain no gain.” My yoga teacher Steven suggested I not do anything that made it twinge. Sadly that included all my favorite poses, all the ones that made me feel like a Power Ranger. Frankly, I began bursting into tears during yoga class I was so disappointed and sad to lose the capacities my body had always had. For months I refrained from doing those poses, and my teacher taught me how to modify with blocks and alternate hand positions to avoid stressing that part of my wrist. I convinced HR to get me a drawer for my keyboard, and I even stopped knitting. After months of patient listening to my wrist, the injury gradually healed and I could do yoga again!

Then I pulled my psoas. My teacher, once again, suggested that I not do any poses that caused me pain. What poses don’t involve bending over? I just stood there in Tadasana blinking back tears until my teacher passed by and asked “how does it feel?” “Of course it doesn’t hurt- I’m just standing here!” I thought angrily. Then it sank in. Oh. What a privilege that I can stand without pain. I wonder what other poses are like standing? I very carefully and mindfully tried out pose after pose- nope, nope, nope, oh- that’s okay. I was listening to my body in a different way. Not “how do I get into the pretzel the teacher is leading us in” but “Where is the source of this discomfort, and how can I support my injured body?” I had joked with yoga friends that nothing teaches anatomy like an injury. I began to believe that if I listened to my body and was careful with my injured parts, I would eventually heal and I could get back to doing yoga.

One morning my teacher Rachel spoke about integrating the strong and the weak parts of the self into one whole. My evolving thinking about my practice suddenly was clarified. If you believe in the wholeness of the self, then your weak, tight, or injured places are not the bad parts of you holding you back from the perfect pose, they are just part of the self which must be integrated into your practice as much as the strong, flexible, healthy parts of yourself.

Now I understood that even when I was standing in Tadasana, too injured to follow the teacher’s directions, I was still doing yoga. Uniting body, mind and spirit includes all your years of practice and the strength you have built, as well as a weak wrist or twitchy psoas. ON the days when everything flows and works and it feels like an ecstatic dance, and on days when the reality is stiff joints or scattered attention, it’s all part of the practice. The way I approach yoga now allows me to grow in not only strength and balance, but also self-knowledge.

Proprioception is only one facet of the relationship between mind and body. Another way of listening to the body is called “interoception” – what’s going on in there. Research is showing that this sense can be cultivated and increased, and when we are mindful of our bodies, health increases in certain ways. That was kind of amazing to me- that without changing what you are doing at all, just by listening to what the body’s up to and how it is, certain health markers increase. [i]

This wisdom is not just about what is a safe hand position for your wrist injury. My first settlement as a minster was in Palo Alto, home of Facebook and Stanford University, a very busy and productive town. Large amounts of work and stress were the norm. I often got belly aches during committee meetings. Since I was exploring this far-out idea that maybe the body has some wisdom to share, I started to say things like “when I imagine us doing that it kind of gives me a stomach ache.” When chose a different plan, the clenching in my gut would lessen. For years I had suffered from these kinds of pains in my gut, but now, after 15 years of listening to my gut, I almost never have them. After years of trial and error, I have gotten better at understanding what my gut is trying to say. I now pay attention when there’s just a bit of discomfort, and can often avoid getting myself into situations where my gut is one big cramp for months at a time.

Since childhood we have been trained to ignore the wisdom of our bodies; our body is tired and we give it caffeine instead of rest and so face the world in a chronically depleted state. We eat when we are not hungry. Our jobs and our technologies cause repetitive strain injuries and when our body cries out in protest we silence it. How often do I pop an Advil without really asking myself- what is this pain trying to tell me? Is there some wisdom in this pain? In most cases pain is not a malfunction of the body, it’s an urgent call to action.

When we silence our own bodies, we participate in a systemic silencing that helps maintain the domination of the powerful over the dis-empowered, forgetting that our bodies are intimately interdependent with all those in the web of life. When we disconnect from our own bodies, it’s easy to overlook, to render invisible all those other bodies. To quote Dr. Achlee Consuolo , social science and health researcher, “There are , tragically, bodies that do not matter in the public sphere, or bodies that have been disproportionately derealized from ethic and consideration in global discourse; women, racial minorities, sexual minorities,… to this list of derealized bodies I would add other-than human bodies.” (quoted in Mourning Nature p. 170) Why would we listen to the suffering of brown bodies, of poor bodies, of transgender bodies, why would we listen to the feedback of the ecosystems around us if we have spent our lives learning to ignore the feedback of our own bodies?

When I was a little girl, my favorite way of listening to my body was dancing- my limbs would choose the shapes, and my mind and heart went along for the ride. It was just a joyful expression of life lead by the body itself. As an adult, you have to be careful where you leap and twirl. It takes a strong ego to advocate for your body when what it needs, defies cultural expectations. It takes intention and practice to "let the soft animal of your body love what it loves". But that soft animal has a wisdom the mind can barely fathom. From listening to the body, wisdom emerges, not from the mind, but slowly, quietly bubbling up from some wordless place. When body, mind, spirit, and emotions are all united, are all yoked together, it’s like the tumblers in a lock falling into place. The lock opens and something sacred has room to breathe and move.
Two weeks ago, just in time for this sermon, I threw my back out again. I’ve learned the hard way that the only yoga I should do, the absolute best yoga I can do for my body on such occasions, is to lay flat on my back with a pillow under my knees, which was my major activity of the weekend. I cancelled all my yoga classes, and booked the first appointment at the Chiropractor’s Monday morning. By Tuesday I decided to give yoga a try. I figured if I ended up lying on my back for most of class that was just going to have to be okay. I put my mat in the back of studio, and warned the teacher I was not sure if I’d be able to do much at all. I approached the practice with compassion for my healing self, surrounded myself with blocks and blankets and only did things my body consented to. Though I had to ignore the teacher and skip most of the poses the other students were doing, it’s hard to describe what a deep and powerful practice it was- the discomfort of the injury helped me tune in attentively to what I was doing- a true yoking of body, mind and spirit.

As the sap rushes back up the trees, and the crocuses bravely unfold, I encourage you to tune in and listen to your own body as part of your spiritual practice. Whether you are hiking in the woods, eating breakfast, dancing in your kitchen, or lying flat on your back I encourage you to bring your attention mindfully to your body. It’s not just a machine you power up and drive around; your body is where life is happening, where reality is happening. It is an amazing mystery waiting to reveal the secrets of you.




https://www.liberatedbody.com/podcast/bo-forbes-lbp-053

Tuesday, May 1, 2018

Doing and Worth (April 29, 2018)

I love to get things done. I love that feeling of satisfaction I get when I complete a task- anything from folding a load of laundry to sending my column off to the local paper. Every year before the annual meeting I make a big long list of things activities and accomplishments at the Athens UU Church during the past year, and I feel proud of how much we did.

Early in my ministry the size of that list felt important to me; I could prove my worth to my congregation with the many things I had done. The San Francisco Bay Area is a very busy place, and I felt swept up in a tide of busyness. Sometimes I swam on it purposefully, sometimes I barely kept up and sometimes it swept me under. Everyone felt this tide, and I think we all believed that this was the natural state of things. “I know you’re very busy reverend, but could I set up a meeting with you?” It made me feel relevant, part of the forward motion of progress.

It’s taken me 20 years of ministry to realize that non-doing together is just as important to a spiritual community as doing. Just because one meeting ends at 2:00, doesn’t mean you ought to schedule a second meeting at 2. If our goal as a congregation was to hold the maximum number of meetings, that would be very efficient. But it turns out some important things happen after a meeting ends. Questions get asked, the meeting gets digested, we stretch and move our long-sitting bodies, people catch up about one another’s lives. If I’m really being intentional about non-doing, I’ll go spend some time meditating, or just staring blankly into space. Like a weaver finishing a garment, ends need to get tied in, tools put away, the finished work celebrated and enjoyed before resetting the loom for a new piece. So it is with our less tangible work- our bodies, minds and spirits need that spaciousness. There are benefits to creating a little emptiness before filling up again with the next task, the next meeting. I always knew in theory that how we did things mattered at least as much as how many things we did, especially in religious community. What I’m finally learning, after 20 years, is how much non-doing it takes to give “doing” the right quality of attention.

After my last sabbatical I started a Spiritual Direction group. We start with an optional half hour of silence, and people come into the circle and sit as they are ready. Each person gets a chance to speak, and between each person we leave a period of silence. Some of us love the silence, some of find the silence difficult, but all of us seem to agree that the quality of the sharing and the quality of the listening is really special. Like a margin around a page of words, the empty white space helps us notice and focus on what is special, what is important.

Last summer, after I attended the last meeting, preached the last sermon and turned on the vacation reply on my e-mail, I didn’t know quite what to do with myself. Instead of trying to fill up my schedule with the long list of household chores that had been neglected in the rush to the end of the church year, I took the weekend truly off. I decided that aside from the daily chores, I was only going to do things I really wanted to do so I sat and listened for that inner voice- what do I want to do? “I don’t want to do anything” came the petulant reply. So I sat on the front porch and read and stared at a tree. I tried again later “what do I really want to do?” “nothing- Just want to go to bed” At the time I was worried- had I lost my joy in life? Was I sinking into a great depression? But I went and took a nap. By day 3 I was sitting in mediation when it hit me- I really did need to do nothing. I really did just need to catch up on my sleep. How lovely it was to have time to read a page of my book, and then let it rest on my lap as I watched the squirrels scamper through my tree. By day 4 what I really wanted was to mop my long neglected kitchen floor.

Clearly a balance is needed between doing and non-doing. We have to somehow feed and shelter ourselves every day. Diapers must be changed, bridges built. But our American culture is out of balance. “Productivity” and “growth (numeric growth that is) are seen always positive things. But look at our landfills- we live in a society that is producing more than we can digest. It might be better for quarterly profit reports to produce more, but I think our bodies, our hearts, our eco system could really benefit from a little more non-doing.

A few years back, a delegation of workers from the garment industry in Haiti came to speak in Ithaca, and the workers explained that even though there was a new minimum wage, few workers got it. For example, our speaker was in charge of 2 seams on t-shirts. His quota was 300 dozen per day, which broke down to 900 seams per hour . So you could make minimum wage ONLY if you met that standard. Otherwise you had to stay late and finish up your minimum after you were off the clock. Folks who had never personally worked at piecing garments, had determined “production targets”[ii]. When the labor activists questioned the garment industry executives they would say only “that number is an industry standard of production.” The human body, the human being actually producing those t-shirts is not relevant. If you can’t keep up you can’t feed your family.

As Gillian Giles said in today’s reading, productivity and worth are tied tightly together in our culture. Time not spent being productive is called “wasted time.” Giles talks poignantly about the pain of living inside a body that can’t “do” at our culture’s breakneck pace. Whether you are worker making t-shirts, a student doing arithmetic problems, or a doctor whose insurance company has decided they need to see a new patient every 7 minutes[iii] we are rewarded and punished based on “how many” and “how quickly.” Even folks at the top of their field, who are able to meet and exceed quotas experience the toll of this way of valuing life. And for folks whose bodies and minds can’t, our society seems to say they have no worth.

The first of our UU principles is “the inherent worth and dignity of every person”, (some would say every being). This is one of the most radical assertions of UU, and when we really sink down into it, is one of the most challenging for us to understand and reconcile with the world we see around us. It’s one thing to accept the statement intellectually, but sometimes every person wonders- even me?

In this room on any given Sunday we have a great variety of human capacities. We have folks who are able to enjoy a long vigorous hike, and folks for whom getting into the building from the parking lot is a challenge. Not with us today are folks who were not able to get out of their beds, folks who need sign language interpretation, and folks not able drive, because though this congregation is very generous about carpooling on Sunday mornings, this region is designed for people with ready access to a car.

In this room with us today are folks who are right in the heart of their working years- who work for a paycheck most days. We are also people who are having trouble finding work, folks who have retired but stay busy, folks who are frustrated that they can’t do what they used to do, what they want to do, and we have youngsters who have not yet grown into the capacities that will someday be theirs.

And though we all generally covenant to affirm and promote the inherent worth and dignity of all those kinds of people in all their capacities, sometimes there is a place inside us where we don’t believe it. A place inside where we feel like we have to earn our worth by striving and doing. But the word “inherent” means that it is woven right into us. It is part of our essential nature, part of who we are. [iv] Saying that each and every one of us has inherent worth is a theological statement- it’s not a science statement we can prove from data (as far as I know). It is an idea that comes from our Universalist heritage- as Hosea Ballou wrote:
Is [God] not perfectly joined to his creation? Do we not live, move and have our being in God? …to take the smallest creature from him, … you have left something less than infinity.” (Treatise on atonement P. 81-82)
Or for folks who are not so sure about this “god” business, there is something special about life itself. Every bit of it. The more we learn about the web of life, the more we see the subtle ways life supports and nurtures itself. An older tree in a grove gifts its very life-substance to the younger trees around it, even as it is dying. When foresters tidy up the seemly unnecessary tree, a tree nearby, used to its support, fall over in the next storm. Every time we animals inhale and exhale we help maintain the careful balance of gasses in the air necessary for life. We don’t always know our impact or our use, but our first principle encourages us to have faith that worth is something we are born with, it can’t be separated from us.


Try to call to mind a time when doing nothing was exactly the right thing to do….
  • Do you remember just doing nothing with your friends when you were a kid? Wasn’t that awesome? Aren’t you glad you did that?
  • Consider the joy a smiling baby gives, doing nothing at all but radiating life.
  • Even at work doing nothing is sometimes best; often when I’m in a meeting I feel I must come up with the information, an answer for the question at hand. And if I can just wait, just refrain from speaking for a moment or two, someone else has a much better idea than the one I had on the tip of my tongue.
  • And when you are angry is a great time for non-doing, it can be very compassionate to the folks around you.
  • How often have I been glad I put down whatever I was doing and gave my full attention to my son, or the sound of a bird chirping, or the way the light filtered through a tree.
Doing is important, but for a healthy self and a healthy world it must be balanced by non-doing. Your life is valuable both when you are checking things off your do list, and when you are noticing all the spring flowers bursting out of the earth. Your life has worth whether or not you are contributing to the Gross National Product. As the river of busyness sweeps you along, I challenge you to remember that doing is not the only worthy way to use our time, that sometimes just being is the perfect thing to do. More importantly- I challenge you to remember that from the moment a life is born until and even after it is gone, it is precious. As we grow into and out of our diverse capacities, know that we are all worthy.





[ii] Sweat Free Worker Tour of Ithaca 2013. For more about quotas read:
https://www.hrw.org/report/2015/03/11/work-faster-or-get-out/labor-rights-abuses-cambodias-garment-industry
https://www.washingtonpost.com/national/health-science/what-ive-learned-from-my-tally-of-757-doctor-suicides/2018/01/12/b0ea9126-eb50-11e7-9f92-10a2203f6c8d_story.html?utm_term=.db8e9edcb974
 [iv]  involved in the constitution or essential character of something : belonging by nature or habit : intrinsichttps://www.merriam-webster.com/dictionary/inherent

Monday, February 19, 2018

The Gifts of Not Knowing (February 18, 2018)


When I was in Jr. High school and my friends were preparing for their confirmation or their Bat Mitzvah, it seemed, from the outside, like they had some very specific answers to their questions about the meaning of life, the universe and everything. At my UU church the minister taught a “coming of age” class and explained that in our faith tradition, we had to discern for ourselves what was true. All the adults in my UU community agreed that this was often much harder, that it was a much more challenging journey without clear answers, but that it would be worth it in the long run. So today I want to consider two questions about that assumption. Why is it hard not to know? And why is it worth it?

As a kid I often noticed that adults would make things up when they didn’t know instead of just admitting “I don’t know.” There’s a story that apparently I tell a lot because my son sees it coming a mile away- yes Nick, this is the one about the chemistry teacher. One day in high school chemistry class, our teacher was lecturing our badly behaved class about how things were transformed when they burned. “but why does it make light?” I asked. He gave an answer that didn’t really address my question, so I asked a follow up. Eventually he tersely explained that my questions would not be on the test, and I should cease and desist.

It was only decades later when I was watching a documentary that the narrator explained that there is a lot science still doesn’t know about fire that I finally understood- the chemistry teacher couldn’t answer my question because science hadn’t figured it out yet. So why wouldn’t the teacher just say that? To admit you don’t know you are admitting that you are human, that your knowledge is incomplete, that you have more to learn[i].

Probably admitting any weakness in front of a hostile classroom of high school students who would rather be anywhere else did not feel like an option.

In my role as your minister, this happens to me all the time. You guys ask some great question about how John Murray’s theology was different from Hosea Ballou’s theology and I feel like I’m about to fail a pop quiz. I’m supposed to be the expert. How could you trust me if I don’t know everything? Usually I do swallow my pride, remember that ministers are not all knowing, and ask if someone else knows the answer, and failing that I’ll look it up and get back to you.

But some questions, like “what is the nature of fire”, just lead to more questions. In a recent Ted Radio hour Tabetha Boyajian, a professor of astronomy at Louisiana State University, was talking about some unusual transit patterns noticed in Nasa’s Kepler Mission data that scientists still can’t fully explain. Guy Roz suggested

“So science is more often than not about raising more questions than finding answers. And it seems like in this case, you still don't know what's going on…. That is great. There are more questions now than you can answer, which is better - which is great. Boyajian replied “Well, that's - yeah. That's science. [i]

The first gift of not knowing is the curiosity, the open mindedness that leads to new discoveries, to whole new fields of knowledge opening up.

But the discomfort of not knowing is a whole other thing in maters of the heart. Recently I said to someone “I know exactly how you feel” and then mirrored back to them what I thought I heard them saying. I was humbled when they replied, “that’s not at all how I feel.” We don’t really know what any other person is experiencing, and when we can admit that to ourselves and to them, and be open to their experience with curiosity and compassion, we improve the odds that true connection can happen. When I am with someone I care about and they say “I am in deep in a financial hole I feel like I’ll never get out- what am I going to do?” I don’t know. “Why is my cancer back?” I don’t know. “What can we do about the mass extinction of species?” I don’t know. “What is the birth of my child going to be like?” I don’t know. Admitting we don’t know requires humility, and humility is just what we need to be available for life’s great mysteries and for one another.

I would much prefer to have a ready answer- 3 easy steps for healing from heartbreak, facing cancer, surviving economic inequality, and too often, that’s exactly how we do respond. We feel so powerless when we don’t know how to help, so we offer quick answers so we can exit that difficult place of unknowing. When I was pregnant with my son, everyone had advice for me, but as quickly became apparent, each birth is totally unique. The more advice I got, the more alone I felt with my actual lived experience that didn’t match what everyone was sharing about their own experience. Instead of advice, what might really have helped was some non-judgmental compassion. No matter what challenge we are facing, almost none of the friendly advice touches the fear, the sadness, the anger, the powerlessness we feel. But if we can take the risk of being a compassionate, non-judgmental presence with ourselves, and with one another and with the unfolding mystery, our hearts open and we feel less alone.

When you show up for someone in their uncertainty, don’t be surprised if you are touched as well. When we can be present to unanswered questions with an open heart, we open ourselves up to that scary, powerless feeling of unknowing, we allow that unknowing to touch us as it is touching our friend who is dwelling inside it. This is the gift of unknowing in our relationships to other people -- it has the power to transform both of us.

If you accept the notion that there is always a lot we don’t know about other people and their experience, even about someone as close to us as a partner or child, this unknowing is even more useful when considering the divine. I hear so many folks say they know definitively what God is like and what God wants. We try to organize God into tidy boxes, with systematic theology and hallmark cards, but as some theologians say, the divine cannot be tamed. God is wild. One of the hallmarks of Unitarian UNiversalist theology is that we believe that revelation is ongoing. That is to say- the world is changing and evolving, we are changing and evolving, and the divine is changing too.

When I started my training as a spiritual director, I wanted to experience traditional forms of prayer. Having been raised UU in a mostly humanist church, instruction in prayer was not part of my religious education.. As I would sit down to pray, I felt awkward and I was sure I was making mistakes, not knowing the basic things everyone else knew. So eventually I began to pray “Spirt of Life, or whoever you are, whatever your name is, I don’t know how to pray, sorry if I’m doing it wrong, please show me how to pray.” I groped around like this for a while before coming across this little prayer by the contemplative Thomas Keating on my centering prayer app. It was such a relief to me that I use it now almost every day

“Here I am God, desperately in need of your holy spirit, please give me your holy spirit according to your promise. I don’t know how to pray rightly, so I just sit here and allow you to pray in me.” Keating is a great master, a great teacher who after a lifetime of practice offers a prayer not so different from the one I made in ignorance as a beginner. The ignorance and inexperience that seemed like an obstacle to me, turned out to have been a gift that opened me up to a deeper relationship with the divine.

As Gerald May says “It is precisely at those times of not knowing that we are most alive… If you really think about it, I believe you will see that your life is greater, more full and awake, even, perhaps more joyous at such times than at any time of certainty.” [p. 122] The more I read of the contemplatives and the mystics I see this theme emerging - that in fact not knowing is the only way we can begin to know the divine. The divine, by definition is different from humans. If we let our human knowing drive our inquiry, we could be looking in a limiting way, in a limited range. Not knowing if you believe in God is actually a powerful place to be on your spiritual journey. A mystic is one who is seeking direct experience of the divine. The root of the word mystic is the same as for mystery- And what is the first source of our UU tradition “Direct experience of that transcending mystery and wonder, affirmed in all cultures, which moves us to a renewal of the spirit and an openness to the forces which create and uphold life.”

Some UUs are still reeling from a time in their life when they said to a Sunday school teacher, or parent, or priest “I don’t know if that’s true.” And the authority figure replied “well you just have to believe it.” To many of us it seemed like making yourself believe something was the only way to get closer to truth, closer to the divine. Atheists often get stuck in their own box- we logically imagine what we would do if we were God, notice that God has not ended hunger and war, and thereby prove to ourselves definitively that God does not exist. But when we start with not knowing, our minds and hearts open, and the world becomes a bigger place. Just as admitting to your students that you don’t know creates space for everyone to be curious together; admitting that we don’t know about the divine is one of the best paths toward truth. Today we are atheists, agnostics and theists together. I want to be clear that I’m not saying that when we open our minds and hearts we will find something that we want to call God. I’m only saying that the more we open our hearts and minds, emptying ourselves of preconceived ideas and expectations, the better chance we have of being present to reality --the reality of us, together in this room in this moment with all that is here.

So if we don’t know anything, doesn’t that lead us to a kind of relativism where all ideas are equal, and we can believe anything we want? No, as a science journalist told my class full of theology students, we do actually know what mechanical principles allow us to build a bridge. And we can count on that bridge to obey those rules well enough to trust our bodies and cars and trains to it. When it comes to building bridges, not all ideas are equal, though our engineering gets better when we are open to new observations and ideas tested against reality. When we open to the world with curiosity we will meet… something. That something may be the sunrise that predictably comes later and later into the winter, the wounded heart of a friend, or the ineffable mystery of the spirit of life.

Back I was first thinking of going into ministry, one of my acquaintances mentioned that she had considered ministry, but didn’t have enough faith. I was surprised to hear her say that because in my faith tradition questioning was a strength. In the church I grew up in, “agnostic” was one of the choices you could check off on the survey. One of the gifts of being UU is that you don’t have to know. But until recently, I kind of thought of not knowing as something on the way to something else. We don’t know about the outcome of a scientific experiment until it is complete, but there is an expectation that someday we will know -- that we could know anything given enough time. Lately, I’ve been coming to a realization that not knowing is not just an in between place that must resolve into knowing, but that not knowing has its own gifts. Where knowing can give us the delightful satisfaction of wrapping our tidy box up with a ribbon, knowing allows us to be humble and curious. It allows us to keep our minds and hearts open; it allows us to stay present in the reality of the moment, even when that reality is confusing and uncertain. That space of unknowing is exactly where the soul grows and blooms. The spiritual journey, like science “is more often than not about raising more questions than finding answers. And that’s great.”



Endnotes


[i] A great conversation about status and knowing is at one of my favorite podcasts here- http://www.blissandgrit.com/blog/not-knowing

[i] http://www.npr.org/templates/transcript/transcript.php?storyId=554105915

Friday, February 2, 2018

Waking Up White (January 21, 2018)



Watching the news lately, we all have some pretty fresh images in our mind of what White supremacy looks like. So if you were listening to NPR the morning after general assembly, you might have been surprised to hear a story denouncing White supremacy within the UUA. [i] And you might be surprised to hear me say that report made me proud --proud that our denomination is finally waking up to our white privilege, and to the ways that our policies and practices privilege white folks in our movement. Proud that last spring, more than 700 congregations participated in the grassroots White Supremacy Teach-In at their congregations.[ii]

Many white folks have asked- why use a phase like “white supremacy” which conjures up images of neo-Nazis marching in the streets shouting hateful slogans? My Facebook feed is full of photos of UUs marching in counter-protests, standing up to hate groups. But we realize that those racist demonstrations are just the tip of the white supremacy iceberg. We are starting to wake up to the fact that we are part of systems of institutionalized racism that give white people an advantage in education, employment, housing, the list goes on and on. So by using the words “white supremacist” we are naming the fact that we participate in and benefit from a culture that privileges white people, at the expense of people of color.

It’s very easy for white people to live their whole lives without ever seeing this system. Debby Irving author of “Waking Up White” thought of herself as a pretty socially conscious white person but like so many of us slowly began to realize how much she didn’t know. “Not thinking I had a race, the idea of asking me to study my ‘racial identity’ felt ludicrous… I was nice and kind to people of all different races and cultures…I felt skeptical that examining myself could further my understanding of others.” [p. 30]

Me with my dad, Gramma and Grampa
Debbie thought she knew the story of the American GI bill which provided benefits to returning servicemen after WWII, including grants for education, low cost mortgages, and unemployment. We barely have time to scratch the surface of that today, so I’m going to focus on education. Most of you probably know that when veterans returned from WWII, the GI bill allowed them to go to college for free. I asked my dad if anyone in our family benefited from the GI bill and he replied: “You bet, we all did. Paw and Alt went to school after War II, and I got it for between the Korean and Viet Nam wars. Mine was less substantial, but it really helped.”

Now here’s the part of the history that I didn’t know, and Debbie didn’t know.
“Though Black GIs were technically eligible for the bill’s benefits, in reality our higher education, finance and housing systems made it difficult if not impossible for African American GIs to access them. On the education front, most colleges and universities used a quota system, limiting the number of black students accepted each year. There were not enough “black seats” available to allow in the one million returning black GIs. In addition, many black families, already caught in a cycle of poverty from earlier discriminatory laws and policies, needed their men to produce income, not go off to school. In the end a mere 4 percent of black GIs were able to access the bills offer of free education. Meanwhile, the bill allowed my father go to law school without paying a dime.” [p. 13]
How much difference does going to college make? “… according to …an analysis of Labor Department statistics by the Economic Policy Institute in Washington. Americans with four-year college degrees made 98 percent more an hour on average in 2013 than people without a degree.”[iii]

That’s a pretty clear example of how institutional racism changed the economic futures of black GIs and their families. But that was over 70 years ago, surely that doesn’t have anything to do with us today, right? Actually it’s a clear example of how both privileges and obstacles get passed on from generation to generation. A 2014 College Board poll shows “Those raised by parents with college degrees were vastly more likely than those raised by parents without degrees to say that their family encouraged them to attend college.”[iv] People tend to do what their parents do- it’s what seems normal. As Nick, Eric and I were driving east to visit colleges this summer, I talked to my mom on the phone and told her about our adventures. She reminded me that neither of her parents went to college, and said she probably never would have gone to college if she hadn’t had that one teacher who encouraged her to apply. Because my parents went to college, it seemed normal for me to apply to college. My parents drove me all over the region looking at colleges and helping me with my audition tapes (because I was hoping to be an opera singer back then.) So it seemed natural that when my son got to be a teenager, Eric and I would hop in the car and drive him all over looking at colleges. Not only do we think of college as normal, because it’s what we did and what our parents did, but we know first-hand about the application process, and about SAT prep, and the financial aid process. That’s just one example of how privilege gets handed down from generation to generation, and how a bill passed in 1944 and the racist quota polices from over 70 years ago can still be effecting us all in 2017.
Did anyone in your family benefit from the GI bill?
In what ways is your life like your parents? In what ways is it different?
Unfortunately there is another layer under the surface that keeps this system of privilege running. It’s called implicit bias. These are the biases we all have; every person of every race has them and they are totally unconscious. [v] The researchers who first explored this concept, Anthony Greenwald and Mahzarin Banaji, had noticed back in the 1970s and 80s the answers people gave on surveys about racial bias made it seem that Americans had made great strides, but at the same time the lived experience of people of color didn’t really improve. Why? It turned out that our conscious attitudes and our unconscious attitudes can be different, and these differences have real impacts on the doctors who treats you, the loan officers who process your loans, the judges that sentence you, and the teachers who teach you. (There’s a wonderful “Invisibelia” episode on this phenomenon[vi].)

My mom’s story shows what an important difference a single teacher can make in the future of a child. Did it make any difference that both my mom and her teacher were white? The National Center for Education Statistics’ Education Longitudinal Study showed that “teachers thought that African American students were 47 percent, and Hispanic students were 42 percent, less likely to graduate college than white students, the report said” and that “tenth-grade students in the NCES study whose teachers had high expectations were three times more likely to graduate college than students whose teachers had poorer expectations.” Let me put that in plain English- if your teacher, who may be the most progressive white person you’ve ever met, has an implicit bias that black students are less likely to go to college than white students, her lower expectations of her black students may be a self-fulfilling prophecy.

This is compounded by one of those racist policy moves from the 1950s: in 1954 the Brown V. Board of Education decision courts required schools to integrate. When I learned about that civil rights victory in school, my history books never mentioned that following the verdict, white schoolboards fired a whole generation of black teachers, because white parents couldn’t imagine their white students having a black teacher. [vii] The black teachers who had historically challenged and supported and had high expectations of their black students were expelled from classrooms, and therefore that generation of black children and all the generations of black students since have not had the privilege most of us in this room have enjoyed of --having a teacher of our own race.

Have you ever had a teacher that was the same race as you? Have you ever had a teacher who was a different race than you?
Thankfully, research also shows that implicit bias is something we can change. We can change our habits by slowing down and using the rational part of our brain, we can change our response in the present moment and we can change our habits.

Many white people assume that since black people are concerned about racism they should fix it. But Irving challenges that assumption; only I can change my implicit biases. White people are in positions of power- not just the in the senate and congress, but in the doctor’s office, on the judge’s bench, or in the classroom. Irving writes “how can racism possibly be dismantled until white people, lots and lots of white people, understand it as an unfair system, get in touch with the subtle stories and stereotypes that play in their heads, and see themselves not as good or bad but as players in the system? Until white people embrace the problem, the elephant in the room …will endure.” [p. 153]

Racism is like an elephant in the room that white people have been taught is not polite to discuss or even notice. Did anyone ever give you a dirty look for talking about race, or tell you it was not a polite topic of conversation? Some of us grew up believing that even noticing race- even seeing race was a minor sin. Good people didn’t see skin color. I remember at our house there was a lively discussion when the first ever African American coach led a team to super bowl victory about whether it was polite to mention his race, or if that just reinforced our biases.

In one of Debbie’s college classes she was asked to fill out a survey asking “how often do you talk about race with your family and friends” she chose “a couple of times a year.” she was amazed when a young black woman in her class responded “I couldn’t believe it when I found out white people don’t talk about race very day. I thought everybody talked about race very day. Not talk about it? How can you not talk about it?” [p. 101] All of us who thought we were being polite by not talking about race, who thought we were helping to end racism by ignoring race, turned out to be ignoring an elephant in the middle of our living room. And in not talking about it, we have sort of created this cloak of invisibility for the elephant. How maddening it must be for people of color when they say “hey, can we do something about this elephant in the middle of my life?” and white people reply “what elephant?” Last spring when concerns about racial bias in UUA hiring practices emerged, interim co-president Sofia Betancourt said “We found a religious community in a state of shock. The charges of racism in hiring shocked our community. Many white UU’s asked how this could be? But most UU People of color were not surprised, only surprised that it had been called out. And that difference in reaction was itself a shock and challenge to our community that we want to call Beloved.”

Not talking about racism, not seeing racism is one of the privileges of being white. So it’s time for all of us who have been silent about race to join the conversation. And here are 4 guidelines for doing so:

First, humility. We have to admit that there is a lot we don’t know about how racism works in America, so when a person of color tells us how racism effects them, instead of the obtuse way white people often respond “are you sure that racism? Maybe you misunderstood?” Let us listen with open hearts and minds recognizing that there is a lifetime of things we don’t know about what it is to be black in America.

Second- Do our own work. As Irving says “Today’s work to dismantle racism begins in the personal realm. Until I began to examine how racism had shaped me I had little to contribute to the movement of righting racial wrongs.” [p. 192].

Third- Intent is not impact. Just because I don’t intend to hurt someone, doesn’t mean I’m not responsible for the impact of my words and actions.

Third- When it comes time to take action, remember that “the white ally role is a supporting one, not a leading one.” For centuries white people have swooped in and tried to “fix” whole cultures and nations of people with often oppressive results. This is why the 3 co-presidents of the UUA “set ambitious goals for leadership by persons of color on the UUA staff. From less than 20% People of color overall, 30% is the new goal. And from less than 15% at the Executive and First Management level, we established a goal of 40%.” We can’t make real change to racist structures in our own UUA unless we have people of color “at the decision-making level.”[viii]

Irving so carefully demonstrates in her book that “racism is a problem created by white people and blamed on people of color.” [245] This is not a pleasant reality to wake up to. But we are a justice loving people who believe deeply in the inherent worth and dignity of every person, so we must wake up, and once awake must not become complacent. As Irving writes “when it comes to racism everyone has something to teach and everyone has something to learn.”


End Notes:
[i] http://www.npr.org/2017/06/24/534248664/unitarian-universalists-denounce-white-supremacy-make-leadership-changes

[ii] http://www.uua.org/pressroom/stories/find-your-onramp-uu-conversation-white-supremacy

[iii] https://www.nytimes.com/2014/05/27/upshot/is-college-worth-it-clearly-new-data-say.html

[iv] https://www.theatlantic.com/education/archive/2014/04/are-college-degrees-inherited/360532/

[v] https://www.researchgate.net/publication/303401393_Reflexive_Intergroup_Bias_in_Third-Party_Punishment
https://www.nytimes.com/2016/12/09/opinion/sunday/the-roots-of-implicit-bias.html
http://kirwaninstitute.osu.edu/research/understanding-implicit-bias/

[vi] June 15, 2017 “The Culture Inside” http://www.npr.org/podcasts/510307/invisibilia

[vii] http://revisionisthistory.com/episodes/13-miss-buchanans-period-of-adjustment

[viii] http://www.uua.org/ga/off-site/2017/business/iii