To the Shores of Sure

 

Within the isolation of their remote land,
from inside the work of their silent meditations,
each sage had apprehended a light the night sky,
a light indeed so singular and so great that 

the light of ordinary day seemed dim.

This light appeared
in the person of a star,
speaking and singing,
brightening and ringing,
inviting the seers on a journey
to a distant land
to see the birth
of a baby of light.

So, out of the land of Un-Sure,
the seers went forth,
guided, fed and nurtured
by this amazing star.

Having finally arrived, they found
a humble stable,
a humble couple,
and humble witnesses
to a humble birth
of new light.

The seers bestowed
what gifts they had to give
to mark the occasion,
to bless the child,
this newborn star,
burning brightly
at his mother’s breast.

This bright star
—the embodied ancient of days:
maker-father;
wisdom-mother;
innovator-child—
then proclaimed:

All that has been,
All that is now,
All that will be
has waited for this new light,
which a light that lights 

beyond the brightness and clarity
of even the visible light.

Know that this light is always present:
within every person
there is a cave of mysteries,
the fresh and fragrant wellspring
of this inimitable light.

You are the light of the world!
How so ever you see the star
shows you in a role
as light embodied,
and in a form appropriate
to this and every moment,

Your inner light is not about
worship self-served in apathy,
but about discernment to
action in service to others.

Every person with a love of learning,
take heed of this truth:
the divided house cannot stand;
what can divide light?
Only darkness.

Yet glorious light pools everywhere;
there is no place untouched by this light,
very light of very light,
begotten, not made,
meant to bring an end to all mysteries
with the simple truth that
we are, all and each,
light for each other,
to lighten the world.

Therefore, the time of waiting is past;
it is time to rise from your dreams.

 

Awaken and go forth
to fulfill your light in the world,
that you may overflow
with benevolence and peace,
blessing all along your way
for all your days.

Thus, having blessed the light
and having been blessed by the light,
having heard the homily of light,
the seers returned home,
—ever after known as the Shores of Sure—
to live out their calling in service.

© 2023 by Elisabeth T. Eliassen & songsofasouljourney.blogspot.com

NOTES and COMMENTARY: This bit of writing (perhaps a work in progress) is my odd sort of commentary on a pseudepigraphical writing known as the Revelation of the Magi, extant in the form of an 8^th century manuscript in Syriac, preserved in the Vatican Library (Biblioteca apostolica, syr. 162) that may have a 5^th century antecedent in another language. This is an interesting hash of a tale that contains, among other things, the suggestion that the magi are twelve descendants of Seth in a distant land of Shir, who received stories or texts from Adam about “the fall;” a visitation from a polymorphous star being; a journey to see the birth of the baby; anointing of the sages and their return to the land of Shir from which they came; the arrival of Judas Thomas to the land of Shir to preach in summation to the sages.

A few lines stood out to me, when I read the translation of the text in Brent Landau’s dissertation on the work. “And you will see the completion of all the mysteries in Jerusalem, and everything that was spoken with you will become true for you,” is spoken by the star prior to the journey. “Therefore, rise and go in peace to your light-receiving land, because you have been deemed worthy to receive the perfect light of the heavenly majesty, and to come worship it with your gifts in joy. Behold, you have completed everything that you were commanded by your fathers, and you have also been deemed worthy to know and learn the ancient hidden mysteries, which were written for you from the first generations. Now, behold, you have seen the completion of your mysteries…” The star child sums things up, “And it was not in vain that you were created in the world, and heaven and earth and all the worlds came into being for your sake.”  

Meta-message to me: Clarifying light makes an end to all mysteries.

//

Religion, like politics and philosophy, is about governance. 

Ideally, the best kind of governance is self-governance.

Practically speaking, the only kind of governance is self-governance. 

Sages, seers and prophets suggest a self-governance that is inspired by awe in and duty toward a universal, parent-like deity. The christian writings that purport to record the teachings of Jesus have been eclipsed by redactions, sectarian battles over interpretation, apologias that strive to turn the hero into a god from before all time, and provide colliding sacred and secular visions of the best way to control the masses in conservative hierarchical fashion, so that an elite small group wields (hopefully benign) power and metes out a meager sort of justice (when it suits).

Millennia of competing religions behaving badly, in sectarian Technicolor, has had the effect of tossing out the holy child with the dirty bath-water of political corruption, most often reflected as authoritarianism that goes against all practical realities of self-governance. 

In the canonical gospels and within other texts that record what Jesus was apparently saying and teaching, the message is unequivocal that if you believe in the god of Mosaic law then you must self-govern in a way that serves others simultaneously with self. This is what is meant by righteousness and equity. This is what communion is all about. Jesus was talking about oppressed people turning the tables and rethinking their lot by understanding themselves as having a critical, on-the-ground and irreplaceable role in community. Religion stomps this message right out, countering with a top-down authoritarian model that states people can’t possibly be good, god should strike you down because of that, but Jesus took it for Team Sin, so that you don’t have to self-govern or be accountable. But then, because of that, you can’t have a say or a role beyond following a series of hollow leaders, doing what you are told, paying up your money and taking your chances.

If there is truth in all of this god-talk, it lies in the message that we are each a unique occurrence of light in the world; this means we have something to live up to and live for, through ethical self-governance that serves community and eschews the kind of personal power that is destructive and greedy. Self governance does not mean self-serving; it means an economy of duty to others, as well as self. Duty is best accomplished out of necessity, and more so by choice. We have not one, but many roles to fulfill for ourselves and for others; this is the significance of the polymorphic star-child. Living in a state of holiness and grace is living in the faith that your best efforts will be met by those of others, and that this is aided and blessed by the workings of the Divine Unseen. 

This is the Epiphany I have received from a lifetime of readings in and meditations on religion, philosophy and history, and I share it heartily with you. 

May you receive many blessings on your journey, and share your light with the world.

//

Revelations of the Magi: The Lost Tale of the Wise Men’s Journey to Bethlehem, © 2010 by Brent Christopher Landau, Harper Collins NY

Image: Gentile da Fabriano, Adoration of the Magi, 1423, tempera on panel, 283 x 300 cm (Uffizi Gallery, Florence)

How to Shift the Universe

 

The omnīzon is the great bloom of events,
rather like an explosion of wildflowers
in the springtime of the year.

The trajectory of each subject coincides
with the trajectory of every object
arising from evolving space-time.

All that is real and true is here,
including all the secrets of nature
into which God has retreated, not withdrawn.

The intention of each wave and particle
is equally met by energy
from this sacred well of infinity.

Thoughts blossom, nestled within other thoughts,
billowing in all directions like bubbles and balloons,
some of which pop, while the others float onward.

Superseded thoughts remain threads of the fabric,
for nothing is gained, neither is it lost,
but that it might be found useful, sometime.

Words emerge along the fabric of thought;
shall they be seamed into action,
or shall they be knit as speculative plan?

What shall signify as intent is linear,
but the word as she is spoken and sung
is the event that makes worlds and music.

Whom shall I send, and who will go for us?
the query rings from the corporate stages
of the multidimensional concert hall.

This interruption, in future interrogatory mode,
signals present pressing need of other,
a cry from the unincorporated that cannot be ignored.

On the answer to this question
all future laws, prophets, devices and worlds depend;
the omnīzon and infinite space between await your reply.

For example, when I said, Here I am; send me,
the universe shifted, and when I ventured to ask, For how long?
came the reply: Until each now passes into each next, forever.

© 2022 by Elisabeth T. Eliassen and songsofasouljourney.blogspot.com

Note: I created the term omnīzon about 30 years ago, when I was toying with writing a science fiction journey novel loosely modeled on Teresa of Avila's Interior Castle and the chakra system. My manuscript is incomplete and unpublished, but the term I created lives on with me. What does it mean? The event of the cosmos happens in all directions simultaneously, and there are systems within systems within systems, as well as systems that impinge on other systems to draw or create energy. Every moment, however that is measured, is a new creation, the shifted/altered/re-formed universe. In science fiction, there is the important notion of responsibility for changes made to the space time continuum. If only every sentient being would live up to this responsibility!

Image credit:

Gordon Onslow-Ford

Constellations in Hand, 1961 

Parle's paint and aqua polymer on canvas;
permanent collection of SFMOMA

All The Infinite Space Between

 

Because there otherwise might be silence,
the stones cry out,
mind you on your way!

Freedom is economy,
rather than autonomy;
choice is not license,
but responsibility.

This walk,
through the valley of the shadow,
is about all our meetings with other
so as to see divinity—and also self
—reflected, as in a pool of infinite love.

Would it be a surprise
to know each being
is responsible even for the air
—which seems free for all to abuse—
and all the infinite space between?
How best to use it?

The veil over perception parts
with the realization that
agency is the abeyance of will
to meet subjective moment
objectively.

Otherwise, how is the cultivation of Eden possible?

© Elisabeth T. Eliassen and songsofasouljourney.blogspot.com

September 11, 2021: A Meditation on Being

 

Rosh Hashanah is here. A time to turn and return. Here is one fundamental lesson I learned from a small portion of the sermon, given by Rabbi J. Perlman, something I had not known and found to be utterly amazing. 

The name of the Holy One (one, at least) is not a noun! It is an action verb, an imperfect action verb because the action is incomplete. To offer clarity, scriptural Hebrew has only two tenses Perfect Tense (denoting a completed action) or Imperfect Tense (denoting an incomplete action); these tenses are related to function, not to time. When Hebrew is translated into English, where all the tenses are time oriented (past, present, future), obvious difficulties are encountered.

This is a rather important detail Christian – and readers of scriptures in other language renderings – would likely miss because of the vagaries of translation. Indeed, just how to properly translate certain Hebrew phrases into English and other languages has been argued about for a very long time, and there is no concrete answer or agreement to the discussion. This is an open discussion.

What in the heck am I talking about, you ask?

It is that passage in Exodus (3:14) where the Holy One answers the question Moses asks: “What is your name?” The answer is given in many English renderings as “I AM THAT I AM… tell them I AM sent you.”

The Hebrew, transliterated, is “ehyeh asher ehyeh”; ehyeh is the verb “to be.” Because time is not a factor in Hebrew, verbs must be understood contextually. The meaning of the short phrase “ehyeh asher ehyeh” is less like “I am what I am” than “I was/I am/I will be what I will be as I continue to evolve [because I never end].” As I am not a linguist of ancient Hebrew, I had to consult an array of information on the internet to provide this particular, wide-ranging, personal understanding for you to consider. 

Moses found the enormity of this reply difficult to comprehend; the entity he had encountered was most definitely above and beyond any being he could imagine, but how do you identify – how do you name – such an apprehension, such a limitless, uncontained being, to others? How do you name something that cannot be understood, seen or embodied?

 

Ehyeh realized this was a problem, a stumbling block, for Moses; this is why Ehyeh goes on to say everything contained in the remaining passages of Exodus 3, identifying what has already been done for this set of people l’dor vador (from generation to generation), and what indeed will be done next, if Moses will go back to the people and proclaim the news.

 

The reply of Moses, at the start of Exodus 4, is understandable: They won’t believe me – in part because you have not appeared to them, as you have appeared to me. That response is natural, and it speaks to blind faith in the invisible, which struck me as blind faith in the future, given the context of the Rabbi’s sermon, the one I heard just a few days ago. [In my own Christian tradition, this brings context to that passage where Thomas needs to see the wounds of the Jesus that has returned. Jesus does not rebuke Thomas for his reaction, he draws near, remarking: Seeing is believing.] That would be food for an interesting discussion, but that is not what engaged my mind, on this particular Rosh Hashanah.

 

The Divine is being, and we are being also, in the image of the Divine. I will date myself by making a reference to the Flip Wilson Show, of the 1970’s, where there was an infrequent silly segment called, “The Church of What’s Happening Now.” 

The Holy One is always more about “what’s happening now” than anything that happened in the past, ever urging people to keep up and keep clean with current issues and relationships, rather than dwell on old ones. This is why the High Holy Days are so vitally important. Turning and Returning is not about dwelling on the past; Turning and Returning is about now and future. This is why reconciliation and forgiveness are such important features of the Days of Awe. How can we move forward, after all, if we allow ourselves to be hindered by what happened yesterday, last year, or decades ago. Anything that binds us to the past keeps us from participating in and realizing the future good we can be or make.

Dwelling on the past – also fundamentalism and orthodoxy – can be seen, in this light, as hindering our ability to move beyond “the way we’ve always done things;” it limits what we can apprehend and what our responses should be to what we apprehend. When we Turn and Return, it should always be toward forward momentum, following in the wake of Ehyeh, always moving ahead of us. This does not mean forgetting, this means getting on with life.

In a few days, on Yom Kippur, these words will be chanted (Deuteronomy 30:19), and I have edited the passage to represent the Divine in keeping with this discussion: 

This day, I call the heavens and the earth as witnesses that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live and that you may love being, apprehend what it is to be, and to hold fast to being. For to be is your life’s work, and being will give you many years in the land Being swore to give to your fathers, Abraham, Isaac and Jacob.

Today is the 11^th of September. We can mourn our losses and remember those we lost. What we should not do is be stuck in a past that leads to further destruction, further strife, further war. 

Even later in the day on Yom Kippur, a portion of these words will be chanted (Leviticus 19: 32-37), and I have edited the passage again, to fit the context of this discussion:

Show honor to the elderly; stand up when they come into the room. And show respect to your leaders. I am Being. Do not do bad things to foreigners living in your country. You must treat them the same as you treat your own citizens. Love them as you love yourselves. Remember, you were foreigners in Egypt. I am Being! [I declare that ]You must be fair when you judge people, and you must be fair when you measure and weigh things. Your baskets should be the right size. Your jars should hold the right amount of liquids. Your weights and balances should weigh things correctly. I am Being. I brought you out of the land of Egypt. You must remember and obey my ethics. I am Being!”

On this September 11^th, let us mark the occasion by remembering, but then by moving forward, choosing life! The best way to honor those we’ve lost is to be! The expectation of the Divine is that each individual engage with Being by being all that we can be, doing as much good in this world as we can. Being is our sacred birthright; being our very best is our sacred duty.

Blessings to you, and let us say: 

Amen.

Martin Luther King, Jr. Day: What will you do?

Here we are again. Really, here we are, where we’ve always been. That weekend has arrived. What will you do? Will you celebrate?

Last year, we arrived at the 50^thAnniversary of one of the worst years in my personal memory, what should be remembered as one of the worst years in the history of this country. The civil war had been over for nearly a hundred years, but the war was not over, and civility had not been fully achieved. 

So, here we are, a year later and, my friends, I’m sorry to have to impart this to you (if you are not already aware), but the civil war is still not over. I’m loath to believe it, myself. I grieve to have to confess it. We are now more divided as a nation than we have ever been. A seething underbelly of irrational hatred has bubbled to the surface in hideous ways. We see it, we hear it, everywhere. The violence of irrational hatred is killing us and our children. The fear that breeds this irrational hatred seems all the rage, these days.

I have found, in my meanderings through this experience we call life, that once a good person has died, that person’s memory is held up for veneration. While that can be a very good thing and healthy way to deal with the pain of loss, it is a better thing if our veneration of that memory is an impetus to live up the example of the good that person embodied. 

Sadly, all too often our veneration is complicated, clouded or obscured by a tendency toward inactionon our part. This inaction takes two primary forms, both passive: adoration or “let’s have a party” (which must be the most empty form of acknowledgement). A day of service seems a better option, but what if this is merely an obligation ticked off a list, then set aside until next year? Commitment to change isn’t an event that can be handled in a few hours on a single day; this is daily work, a life’s work.

On this Martin Luther King, Jr. holiday (which commemorates the birthday of Dr. King, but is so terribly overshadowed by his violent death), what will you do?

During the past several years, I have shared with my readers memories and nuggets of wisdom I garnered from my late friend Arthur, a sociologist, really a political historian. When he passed away, he left behind various notes and references to books that he did not have in his own extensive library (a fact that will astonish anyone who’d ever been in Arthur’s library), but no outline, no paragraphs that could be expanded into a thesis, no solid leads for anyone to pursue toward a proposed writing project he had preliminarily titled, “Martin Luther King, Jr.’s Unfinished Journey.” Although we had frequently discussed King and his legacy, Arthur’s desire to write on the topic was not something we ever talked about in depth. This essay may contain a thread, weft to the warp, if you will, distilled from my interactions with Arthur.

In the years since Arthur passed away, I’ve spent a lot of time thinking and wondering about what Arthur might have brought forward. What would it have revealed, if anything? I have a few thoughts (what a surprise!) that I’ll share.

In a 1957 article for Christian Century, “Nonviolence and Racial Justice”, Dr. King wrote:

… The basic question which confronts the world’s oppressed is: How is the struggle against the forces of injustice to be waged? There are two possible answers. One is resort to the all too prevalent method of physical violence and corroding hatred. The danger of this method is its futility. Violence solves no social problems; it merely creates new and more complicated ones. Through the vistas of time a voice still cries to every potential Peter, “Put up your sword!" The shores of history are white with the bleached bones of nations and communities that failed to follow this command. If the American Negro and other victims of oppression succumb to the temptation of using violence in the struggle for justice, unborn generations will live in a desolate night of bitterness, and their chief legacy will be an endless reign of chaos.

Later, outlining aspects of Non-Violent Resistance, Dr. King states:

A third characteristic of this method is that the attack is directed against forces of evil rather than against persons who are caught in those forces. It is evil we are seeking to defeat, not the persons victimized by evil. Those of us who struggle against racial injustice must come to see that the basic tension is not between races… The tension… is not between white people and Negro people. The tension is at bottom between justice and injustice… [Emphasis mine.]

And he follows that with:

A fourth point that must be brought out concerning nonviolent resistance is that it avoids not only external physical violence but also internal violence of spirit. At the center of nonviolence stands the principle of love. In struggling for human dignity the oppressed people of the worldmust not allow themselves to become bitter or indulge in hate campaigns. To retaliate with hate and bitterness would do nothing but intensify the hate in the world. [Emphasis mine.]

I propose that we pause, take stock and acknowledge that American culture and discourse in 2019 is the very embodiment of that thing Dr. King identified as danger, trap, and ultimate defeat. The struggle in this country is real, it is hateful, it is bitter and bloody—and it is inhuman. We’ve moved way beyond this being about race and class; identity politics has created new races and new classes, new reasons to have a chip on the shoulder, new ways to self-identify as a victim. With all these new divisions, we can all be offended victims, if we so choose. 

I will now entertain a notion that will instantly become unpopular because of it’s undeniable truth: Every step in time from the signing of the Civil Rights Act has been a step away from the obvious intent of equality and justice under the law for all people of the nation. 

Dr. King knew what was at stake in taking up the cause of justice for people of color: He knew that the mantle of equity had to cover the entire nation, all people. This is why he worked to create broad coalitions that included white people, religious people, workers, business leaders, politicians and others. That is what he did, to his dying day. 

What will you do, here, now, from this time forward?

For myself, I am taking time to reflect, reconcile, redress (where I can in the situations I encounter) and rehabilitate. Here are a few examples of what I mean, which I will expand upon through my personal, daily practice:

Reflection: Do I contribute to discourse and narratives that are unproductive? Do I assume I am right? Am truly I open to hear someone else’s wisdom, experience or pain. Is persistence or resistance appropriate to the present situation?

Reconcile: Do my actions and choices match the ethical views I claim? How can I be a factor in restoring unity or equilibrium in situations that occur in daily life? Am I either combative or non-confrontational in the way I handle challenges? How can I better work in cooperation with others toward a positive and joint outcome?

Redress: Can an appropriate remedy be found and implemented for a situation that is unfair or where a wrong has been done? Sometimes we make attempts that are patronizing or otherwise miss the mark; how can we be more sensitive to an appropriate response?

Rehabilitate: We have a lot of individual and collective work to do to vindicate, rebuild and restore people, communities, states of being, collective consciousness, the environment, integrity in our political narratives, truth to power. Where does it all begin? At home, at work, in your town, in our State, everywhere we are. There is much to done; we have to be willing to engage in the work, to strengthen our collective critical thought, and willing to welcome everyone to the party.

At the end of Dr. King’s article for Christian Century, within the context of non-violent resistance, he offers a prayer for us and for this work for human unity:

God grant that we wage the struggle with dignity and discipline. May all who suffer oppression in this world reject the self-defeating method of retaliatory violence and choose the method that seeks to redeem. Through using this method wisely and courageously we will emerge from the bleak and desolate midnight of man’s inhumanity to man into the bright daybreak of freedom and justice.

Don’t let this be just another holiday weekend. I think the very best way to honor the memory of Dr. King is to continue the journey his untimely death thwarted, to build a world with no double standards, where each person is entitled to and equally accorded dignity, opportunity and justice. 

Keep the dream alive, and make it come true; nothing less will do.

___

Source: Christian Century74 (6 February 1957): 165-167.

Meditations on Institutional Dilemmas

Religion is all about promoting ethical action. Government is all about promoting justice.

Or are they?

Senior clerics in Iran criticized President Mahmoud Ahmadinejad for consoling Hugo Chavez’s mother with a light embrace at the state funeral for the deceased leader; physical contact between unrelated men and women considered sinful according to current Islamic codes of behavior.

Prominent Cardinals are now in Vatican City participating in the conclave that will select a new Pope. Several of these Cardinals have been implicated in covering up child abuse scandals, or financial or other improprieties—yet they do not recuse themselves from participation in the conclave that will select the new leader of the Roman Catholic Church.

Westboro Baptist Church, of Topeka, Kansas, has actively protested against homosexuality, abortion, Judaisim and Islam, and Roman Catholicism, and hosts of other things. Protest is one thing; hate-filled vitriol being poured out as free speech is another.

Here’s the thing: Religion is intended to guide people toward ethical interaction. Government is supposed to insure justice. What is all too apparent is that the humans who lead these institutions are not always following the intent that has been laid out in the scriptures or laws they are supposed to be stewarding.

This leads the average person to confront a huge moral dilemma: Follow institutional interdiction just because someone at the head office says so, or do what is right and just despite the interdiction.

The real-world results of this dilemma create a huge psychological mess, not to mention a whole lot of civil litigation. We are all riding two horses, at various times. It is a world-class case of cognitive dissonance of crowds!

Hillel the Elder is quoted in the Talmud as having said “What is hateful to you, do not do to another”, and likewise, the second century Rabbi Akiva cites Leviticus 19:18 as the greatest commandment in Jewish doctrine: "'Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the Lord.”  The Christian Gospel message of Jesus is “Love thy Neighbor as thyself.” The Quran clearly defines moral standards in Chapter 17:22-37, and Islamic jurists of the Middle Ages introduced many modern seeming civil rights concepts and freedoms, even for women, that have appeared in constitutional law during the past two hundred years.

That rights and freedoms are restricted, that “neighbors” are infringed upon and excluded, that civil rights are not being upheld for all individuals, such are amoral and unethical actions, and yet is so transparently visible among those who have been assigned moral authority.

When the institutions have been hollowed out by immoral and unethical authoritarians, who act contrary to the standards they are meant to uphold, what is the “believer” to do?

The case of the Pussy Riot punk rock group and its public political protest against the cult of Vladimir Putin and his governmental repression on Russia, particularly from the standpoint of women’s issues, from within the sanctuary of the Cathedral of Christ the Savior in Moscow is very interesting. The Putin regime has been befriended and supported by the Russian Orthodox Church. In support of the Russian Orthodox Church, the Putin regime has suppressed and restricted Protestants, despite the fact that the post-Communist Russian constitution allows freedom of religion. Protestant churches have been closed, with charges of spying or money laundering or other impropriety; Protestant denominations have been labeled “cults” and have been spoken against by church leaders in media. Democracy is not being demonstrated in such actions, and neither is Christian charity. Good old-fashioned authoritarianism is apparently alive and well in Russia, but not only in Russia.

What is an ethical person to do when the authorities are corrupt? Does corruption irreparably taint the institution? What happens when good people follow bad leaders and false precepts?

I do not have an answer for you. If I had an answer for you, I would not want you to follow it.

You must follow what your own heart and mind tell you, what your connection to the Divine speaks in you or your sense of what is right tells you.

I can tell you that I long ago answered that question for myself, and the answer is illustrated by the following story from the Buddhist tradition.

Once there were two monks traveling when they arrived at a river. At the river they discovered a woman struggling to get across. Without a second thought, the older of the two monks asked the woman if she needed help, then swiftly picked her up and carried her across to the other bank.

For Buddhist monks, especially in ancient times, any contact with the opposite sex would be strongly frowned upon, if not forbidden. The actions of the older monk greatly troubled the younger monk, who allowed his feelings to fester for several miles, as they continued their journey.

Finally, the younger monk confronted the older monk, "How could you have done such a thing? We are not even supposed to be in a woman's presence, but you touched her, carried her even!"

The older monk calmly replied, "I put that woman down miles ago, back at the river. But you are still carrying her."

The younger monk realized the older monk was indeed correct and they continued on their journey.

The Legacy of Time

It has been interesting, over the course of the past few years, to see the downfall of some of our politicians over their sexual infidelities. Here is a partial roll-call:

Newt Gingrich

John Ensign

John McCain

John Edwards

Gary Hart

Jim McGreevey

Elliot Spitzer

Gary Condit

Rudy Giuliani

Mark Sanford

David Vitter

Bob Livingston

Mark Foley

Jesse Jackson

Barney Frank

Tim Mahoney

Mike Duvall

Gavin Newsom

Arnold Schwarzenegger

… and many, many more!

Notice anything about the list? No, they are not all Republicans… They are all MEN! Power is, evidently, an aphrodisiac. Power also seems to provide access to a wider range of folks than one might find at home.

It is interesting that one doesn’t see women politicians similarly implicated. Perhaps this is because the field of female politicians is smaller than that of their male counterparts. It has also been suggested that female power is a turnoff to men; that may well be true.

What I find interesting is that all these folks are involved in policy making, and a lot of the time, while they have talked about family values and morality, the policies they have advocated do not support families, family life, children, or the environment. And then we find out the truth of their family values and moral fiber.

We elected these men (perhaps they should no longer be called gentlemen), sometimes based on speeches made during campaign tours, posing with spouses and children. Like homes that are professionally staged before being put for sale on the market, this is an advertising ploy. And we fall for it, in a big way… in fact, almost every time. Part of the “marketing” and “packaging” of a candidate is called Moral Credentialing, whereby a person establishes (or has established for him) a moral image. Once someone (male or female) has an established moral image, studies have shown that person may subsequently feel free to behave less ethically.

Now, let’s take a look at religion for a moment. Here again, there are a lot of men at the top of the heap of religious leaders. Many of these leaders have helped to maintain male domination over women in matters of work, culture, politics and religion. There seems to have thousands of years of mythmaking around the notion of a male god who created everything at the beginning of time. This, even though it is clear that there were ancient female divinities. Future generations, moving forward from the beginning of time, of male leaders were evidently turned off by the idea that feminine power could create, and so these ancient myths about female divinities were hijacked or obliterated, as far as possible.

Many people don’t realize that a universal element in creation stories is family. Everything may have been created by something divine (female or male of inclination, or both), but after that, there are children who procreate. We are a human family, however it was our species was created and has evolved—and isn’t it interesting that most of the stories have humans listed as the last of the creations?

Life is about family, revolves around family, promotes family. God should be firmly about family and about life, shouldn’t it?

Yet, we continue, as humans, to be embroiled in the constant need, even desperate desire, to have pecking orders and supremacy and authority and control over others (whomsoever others may be). And, I hate to say it, because there are a lot of terrific fellows out there, but the major players in this are men.

There is this moral image being pushed at us all the time, and over it is superimposed the false notion that the Divine is male only. To which I reply, if the Divine had been male, rather than female or even androgynous (which circumstance does appear in some creation myths), then why would there be the any need at all for female energy? If the male energy were so important and so special, why create two genders?

But, ladies, I'll let you in on the joke. The men can't handle the awful truth that women bear the children. Men can talk any kind of game they want to about creation and about the divinity being male, but they cannot change the fact that women bear the children and women hold the family together.

Women bear the legacy of time. Men have never been able to compete with that.

Maybe if men start getting pregnant, the landscape of things will change. I don’t see this happening, in either the foreseeable future or beyond.

But here is another question: What if the Divine were male and as unfaithful as some of our politicians and our religious leaders have been? Would or should anyone follow an unfaithful god? Taking it farther, would or should anyone follow policy made by unfaithful leaders? Further, should nice people (men or women) follow unfaithful men (or women)?

If the answer is not clear, then there is something wrong. 

Meanwhile, a better focus for one’s attention and energy might just be the notion that human beings, male and female, were created to be. The human family universal ought to honor the family, in all gender presentations and combinations, and in all children. Why? Because family is the evidence of the continuance of life, and life is the Holy Divine (male and female and neutral), from generation to generation. Family is the most inclusive group in the world, not that that always makes it an easy group to be in—but the point is you cannot choose your family; you come into it, whether it is your nuclear family, your community family, your regional family, your continental family, your world community. However you got here, you came into this world—to be—and wherever you are in this large picture, you have a place and a role to fulfill within this family, and that is holy!

I firmly believe that if we, as a species, could have faith in our human family as evidence of the sacredness of life, the landscape of attitudes, ethics and morals, religion and politics would truly change. Who knows, some of it might be rendered useless and go away forever. And wouldn't that be nice?

Meanwhile, the end of the world is supposed to happen on Saturday.

But, this is the way of enlightenment: I will be among the cleanup crew on Sunday.

(sigh)

Someone has to bear the legacy of time.