Friday, February 03, 2017

The Hope of a Humanist

presented at First Parish Church of Billerica on January 29, 2017 

A little over a week ago, we inaugurated a new president. It wasn’t a surprise; we’d known for months that event was coming. That election itself was a shock to a lot of people, myself included. But then we had some time to adjust.


It probably won’t amaze you to learn that I was hoping someone else would win. Anybody my age has been on the losing side in many elections, but this one seemed different. I had never before felt so intensely that the vote was a referendum on my values, and on what I think of as Unitarian Universalist values. 


So losing hit me harder than just an ordinary partisan loss.  It challenged my faith in my countrymen, my faith in democracy, and even my faith in the direction that history is going in my lifetime. 


In the last few months I’ve done a lot of traveling and talking to people, and I can report that I’m not the only UU who felt that way. I suspect that a number of you did also. (But in case some of you didn’t, I’m going to give you another way to get into this sermon in a minute. I hope you’ll bear with me until it comes around.)


I’ve been hearing two kinds of reactions. Some of us are energized now, feeling that history is putting us on the spot, and we need to respond. My editors at  UU World feel that way, and so do a lot of the ministers I’ve talked to. Last Sunday at my home church in Bedford, our service centered on the dozens of members who had marched the day before, either in Boston or down in DC, and they seemed pretty energized. I gather that some of you marched as well.


But I’ve also been hearing about an opposite reaction: a general deflation, a loss of energy, a loss of hope, a falling into despair. For some it manifests as a turning inward, a retreat into the personal: "The news can happen without me. The larger world will have to take care of itself for a while." A lot of us, I suspect, have bounced back and forth between those two reactions: I have to do something, and yet I can’t bear to think about it. 


This second reaction raises what I think is a very important question: When our hope gets damaged, how do we heal it? And this is where you can come back into this sermon, even if you don’t relate to the political angle. Because we all, from time to time, experience damage to our sense of hope: maybe from illness, or a career setback, or aging, or the breakup of a relationship, or some other misfortune. There are any number of ways that hope can get damaged, and we can find ourselves thinking: “Why do I bother? What is the point of trying to do anything?”


Now, if you complain about this despair in front of your Christian friends, I can predict what they’ll say: "This is why you need to come back to God." Matthew 19:26 says “With God all things are possible.” So believers never have any reason to feel hopeless, no matter how bad the prospects look. 


The Bible offers many assurances that God will look out for you and intervene on your behalf. The 23rd Psalm says: “Yea, though I walk through the valley of the shadow of Death, I will fear no evil. For Thou art with me.” And Psalm 121 makes an even bolder promise: “The Lord is your keeper; the Lord is your shade on your right hand. The sun shall not strike you by day, nor the moon by night. The Lord will keep you from all evil.”


Now, I think we all realize that promises like that often fail in this life. Christians and other believers, no matter how dedicated and devout, seem to suffer misfortunes at more-or-less the same rates as the rest of us. But even then, the afterlife gives hope a second chance. In Heaven, the scales of justice can be rebalanced, and happy endings appended to all earthly tragedies. At the Lutheran church I grew up in we used to sing:


What though the tempest rage,

Heaven is my home;

Short is my pilgrimage,

Heaven is my home;

And time’s wild wintry blast

Soon shall be overpassed;

I shall reach home at last,

Heaven is my home.


That answer works for a lot of people. I saw it work for my parents as they faced aging and death, and I could think of no good reason to try to talk them out of it. So if the promise of Heaven keeps you going through times of hardship, all I can say is: “Good for you."


But that doesn’t mean it works for me. To me, heavenly solutions seem a little too easy. All the scenes I would like to examine for evidence are conveniently off-stage. St. Paul says that faith is a gift of God. And while I’ve received a lot of gifts in my life, that wasn’t one of them. 


So where does that leave me? Or leave anyone who takes a more humanistic view of life?


There is a traditional Unitarian answer to the question of what hope can be based on. Back in 1886, James Freeman Clarke, probably the greatest Unitarian minister of his era, listed what he called the five points of the new theology: "The fifth point of doctrine in the new theology will, as I believe, be the Continuity of Human Development in all worlds, or the Progress of Mankind onward and upward forever. ... The one fact which is written on nature and human life is the fact of progress."

 So if you are experiencing a personal loss of hope, you just need to expand your scale and your time horizon to identify with the upward march of humanity.  Those 19th-century Unitarians wrote their own inspirational hymns about the future they were building here on Earth.


Hail, the glorious golden city

pictured by the seers of old. 

Everlasting light shines o’er it.

Wondrous things of it are told.


Who will live there? Their descendants, like maybe us.


For a spirit then shall move them

we but vaguely apprehend.

Aims magnificent and holy

making joy and labor friend.

Then shall bloom in song and fragrance

harmony of thought and deed,

fruits of peace and love and justice

where today we plant the seed.


Like Clarke’s sermon, both of those progress-praising hymns were written before Auschwitz, before Hiroshima. James Freeman Clarke was a white male, living in a rising nation that seemed to have infinite potential, and ministering to a congregation of people who, by and large, were doing well. Optimism probably came easily to him, maybe a little too easily.


But similar arguments have been made more recently in a more nuanced way. In The Better Angels of Our Nature, for example, Steven Pinker argues that human society has been getting less and less violent for thousands of years. Martin Luther King certainly had an appreciation of injustice and human suffering, but he often quoted another 19th-century Unitarian, Theodore Parker: “The arc of the moral universe is long, but it bends towards justice.” And King himself was identifying with future progress when he accepted that he might never see the freedom and equality he was fighting for, “I may not get there with you,” he said, “but I have been to the mountaintop.”


Optimistic liberals today point to young voters, who seem to be less susceptible to traditional prejudices. As a group, they are less racist, less sexist, less homophobic, less xenophobic, and in general just less deplorable than their elders. Eventually, the world will belong to them, so there’s reason to be hopeful about the long-term political future.


Countering that, though, is the observation of the great 20th-century economist John Maynard Keynes, that in the long run we are all dead. In other words, having the long-term trend on your side might not be that comforting, if the short-term trend in the opposite direction seems likely to continue for a very long time. Even if history eventually vindicates me, will I live long enough to deliver my I-told-you-sos?


And of course when you’re feeling hopeless, you can point to plenty of negative trends. In a thermonuclear age, Pinker’s millennia of progress towards nonviolence could be wiped out in one bad day. Climate change looks ominous, and if you look way, way down the road, eventually the Sun expands and this whole planet burns.


So as a reason to be hopeful, I wind up feeling about Progress much the same way that I feel about Heaven: If it works for you, that’s great. But I find that my faith in Progress deserts me when I need it most. When life is good, then “onward and upward forever” can sound pretty credible. But at times of defeat and despair and discouragement, it doesn’t.


Clarke’s faith in Progress is an example of a common first step as people abandon traditional religion: Their new worldview has a God-shaped hole in it, which they plug with a God-sized concept. Similarly, among early Marxists, the Revolution and the perfect Communist society to follow could sometimes sound a lot like the Second Coming and Christ’s millennial kingdom.


But I think a more mature humanism involves a deeper rethinking, rather than just finding a human concept to plug into the hole left by a religious concept. Usually, that rethinking takes the form of eliminating the middleman: So for example, medieval philosophers used the patterns found in Nature as indications of how God’s mind worked, and then drew conclusions from that. But when modern science came along, it eliminated the middleman: It left God out and drew conclusions directly from the patterns in Nature. Similarly, traditional religious morality revolves around the question of what God wants from us, and it deduces right and just behavior from that. But humanistic morality just goes straight at the question of what is right and just.


I want to do something similar with hope and despair. In dealing with a loss of hope, I think traditional religion goes the long way around: Faith in God leads to optimism about the future, which leads to hope in the present. And 19th-century Unitarianism takes the same long way round, but plugs Progress into the God-shaped hole: Our faith in Progress makes us optimistic about the future, so we can live hopefully in the present. 


I’d like to eliminate those middlemen, and think about hope more directly. 


So what is hope? I see hope as an experience in the moment, the feeling that it is worthwhile to try. It’s worthwhile to get out of bed in the morning. It’s worthwhile to speak to that person you don’t know. It’s worthwhile to apply for that new job or sign up for those new classes.  It’s worthwhile to start turning your creative ideas into reality: writing that song or scripting that movie. 


Hope gets intertwined with optimism, but they are not at all the same thing. Maybe while you’re writing that song, you keep yourself going by telling yourself that it’s going to be a hit and make you famous. But anybody who actually does write hit songs, or is successful in some other creative pursuit, will tell that those thoughts about the future just get in the way. Creating things is worthwhile because it just is; it’s a primary thing that you feel in the moment, not something you deduce from its prospects for success.


We human beings put effort into all kinds of things that we know from the get-go are pointless: We play games, we solve puzzles. We do it just to experience the sense of striving, not to produce something for the future. When a crossword puzzle is complete, we will crow for a moment, and then throw it away.


I see hope as that pure feeling of let’s-do-this. It doesn’t depend on judgments about the future. When my wife had cancer, she was optimistic and I was pessimistic — and wrong, as it turned out — but we both lived in hope. We both kept asking ourselves what we could do, and we felt that whatever we did to try to save her life was intensely important, whether it worked or not.


Hope is part of the natural equipment of a human being. Evolution built it into us because it helped our species survive. I imagine that proto-humans faced many discouraging situations through the ages. But some kept going anyway, and those are the ones who became our ancestors. They passed on to us this sense that we should do things, try things, and not give up.


But like the rest of our natural equipment, our hope doesn’t always work right. Some of us are born with a hope disability. Others have a weak hope that wears out over time. Some people’s early life wasn’t conducive to healthy hope development. Those are all difficulties worth our attention on some future day.


But what I want to focus on today is when a basically healthy hope gets injured by a traumatic event, the way that an accident might sprain your ankle or break your leg. Traditional religion tells you to approach that the long way around, by experiencing it as a loss of faith. Its prescription is to work on your relationship with God. 


Humanism would have you eliminate that middleman, and look at your hope directly. You’ve been injured. How do you heal? How do you rehabilitate?  


Watching myself, and other UUs I know, deal with the trauma of the election, I think many of us did the right things more-or-less by instinct, and I wonder how many of us consciously or unconsciously applied the model of physical injury. 


When you sprain an ankle, you stop putting weight on it for a while. Similarly, many people’s reaction to the election was to stop paying attention to national affairs for a while, stop watching the news, stop participating in social-media forums where the election might be discussed, and change the subject when politics came up in their face-to-face conversations. 


If you did that, you may have felt guilty, as if a better or a stronger person wouldn’t have needed to retreat like that. And if you had sworn off the duties of citizenship forever, that might have been blameworthy. But just pulling back for a while was probably wise. In the first days after the election, the people I felt sorriest for were the ones who were clearly injured, but couldn’t step back, who couldn’t stop reading things that made them more and more miserable, and kept throwing themselves into bitter arguments that couldn’t possibly turn out well.


But the injury metaphor tells you not just to rest, but to rehabilitate. And the first step there is usually to find the motions you can make without pain, and move those muscles so they don’t atrophy.


And so, the people who had retreated from politics looked for other areas of life in which to exercise their hope: in projects around the house, in planning social events, in trying new things at work, or maybe something entirely frivolous, like a difficult jigsaw puzzle. It was important simply to work through the motions of hope: to visualize something you might do, to try it, and to see it work out well enough that you were glad you did it.


Before long, especially when you’re rehabilitating a complicated joint like a knee or a shoulder, you start taking it through the range of motion that hurts. But you do it first under controlled circumstances, and you do it with help. Maybe a therapist moves the arm for you, or you do your first exercises in a pool, letting the water absorb your weight. 


In the same way,  those first forays back into public affairs were best taken under the watchful eyes of close friends whose recovery was a bit further along — settings where you wouldn’t be ashamed to wince or yelp, among people who would know when to slow down and move more carefully.


Eventually, when the injured part has mostly knit itself back together and you just need to get strong again, you seek out the support of a community. You join an exercise group or take a class at a gym. 


Those of us who already belonged to UU churches had an advantage at this stage, because we had an obvious place to go. And I think a number of people whose previous connection to a UU church was a little shaky have drawn closer, recognizing their need for community support. 


For some, Saturday’s march was a search for community support; they came out to be reminded that they are not alone. But for others it represented a return to the full exercise of their hope. They envisioned showing up with a bunch of their friends, maybe with some creative costumes or signs. They took some action to bring that vision into reality, and it worked. They’re back in the political arena, and some are back stronger than ever.


Because that’s the ultimate goal of rehabilitation after injury: not just to return to a semblance of your previous life, but to come back stronger. 


Injury isn’t just a setback, it has a lesson to teach: The body doesn’t always take care of itself. It needs regular attention and maintenance. Similarly, maintaining healthy hope in your life doesn’t just happen. It isn’t a gift of God that we can just sit back and receive. Keeping your hope in a state of fitness that resists reinjury involves maintaining a good mental hygiene, observing what you take in and what you expose yourself to, watching to see what in your life builds your hope up and what tears it down. 


And most of all, healthy hope requires exercise. On a regular basis, we need to visualize worthwhile things, try them, and see them come to pass. Not just because the world needs good things to happen, but because we, for ourselves, need to make good things happen and see ourselves making good things happen. 


So in conclusion, I want to urge you: If you have had or are having a crisis of hope, don’t take the long way around. Don’t approach it as a crisis of faith. Don’t get distracted into debates about optimism and pessimism. Some people believe in God and some don’t. Some people are optimists and some are pessimists. But any of them can learn to live hopefully in the present. There may be a God or not. Sometimes the optimists are right and sometimes the pessimists are right. But it’s always better to live in hope than to live in despair.


So if it helps you to pray, feel free. If it comforts you to think about positive long-term trends, don’t stop on my account. But also take care of your hope the way you would take care of a knee or a shoulder or your lungs or your heart. Practice good hope hygiene. Break hope-defeating habits. And most of all, exercise your hope and keep it in shape. Going forward, let’s maintain a fit and healthy hope, both for ourselves and for the world.

Monday, December 12, 2016

Season of Darkness, Season of Hope

presented at the Unitarian Universalist Church of Palo Alto on December 11, 2016

Chalice Lighting

At times our light goes out and is rekindled by a spark from another person. Each of us has cause to think with deep gratitude of those who have lighted the flame within us. -- Albert Schweitzer

Centering Words

You may not always have a comfortable life, and you will not always be able to solve all of the world's problems at once. But don't ever underestimate the importance you can have, because history has shown us that courage can be contagious, and hope can take on a life of its own. -- Michelle Obama


Most of the time, some ceiling or roof blocks my view of the sky: in my apartment, my car, in stores, offices, churches, and just about anywhere else I go. Even when I’m outside, I don’t always remember to look up. Occasionally I check what the weather is doing or how much daylight is left. I might admire a beautiful sunset, or the Moon, or the stars on a particularly clear night. But I look at them the way I look at paintings in a museum. I contemplate them for a while and then I move on.

So while I am well acquainted with the sky, I don’t live with it the way my father did when he was farming, and certainly not the way ancient peoples did. Not many of us do anymore. And so it can be hard for us to grasp what the Winter Solstice must have meant centuries or millennia ago, when our culture’s mythic intuition was forming.

Our calendars tell us that the Solstice is about a week away, and of course we notice that days are shorter this time of year. But ancient peoples who lived with the sky as a constant companion would have seen much more than that. Even children must have noticed that the path the Sun takes across the sky was dropping ominously towards the horizon. And every child, at some time or another, must have asked the obvious question: "Is it going to keep dropping, until someday the Sun won’t bother to come up at all? What will happen to us if the Sun never comes back?"

Today, that question sounds even more childish, because are educated: We know about the solar system and the Earth’s tilted axis. We understand that the Sun’s shorter path across the sky does not mean that it is getting weaker or lazier. In the Southern Hemisphere, we know, days are bright and long now, and the tropics are as hot as ever. In short, the Sun is doing fine, however it might look from our angle. The Earth is in its usual orbit, and everything is right on schedule. The fear that the Winter Solstice might fail this year never really crosses our minds.

Millennia ago, it probably did. If you were that questioning child, no doubt your elders would reassure you: “The Sun always turns around about now. Wait a week or two, and you’ll see for yourself.”

But I wonder just how reassuring that was. I doubt it communicated the clockwork certainty we feel today. Probably it sounded like those somewhat less convincing reassurances we all get from time to time, like: “That fault line is stable.” or “People with your credentials always get good jobs.” or “America would never elect someone like that.” — reassurances that may have been true in living memory, but which come with no guarantees. “Maybe it has always been that way,” you think, “but is it going to be that way this time?”

So I imagine that ancient peoples of all ages watched the sky this time of year with a certain anxiety, believing, but not completely certain, that the age-old pattern would hold, and a cosmic catastrophe would be averted once again.

But of course, the pattern did always hold. Every year, the Sun’s arc across the sky stopped sinking and began to rise, the days got longer, and Spring eventually came. But no matter how many times you lived through it, I imagine that the Solstice never really lost its miraculous quality, because the mechanism behind it remained invisible.

And so it became that rarest of events: a predictable, regularly occurring miracle. In time, the Solstice came to represent something a little more abstract than just the promise of Spring: It was evidence that miracles were still happening. It symbolized the lesson that you should never lose hope, because situations that just seem to get worse and worse every day can turn around, even if you don’t see exactly what is going to turn them.

Over time, symbols and stories and holidays of hope clustered around this time of year: The Temple lights that should burn out, don’t. The Golden Child who will change all of our lives — whether it is the hero Mithras or the savior Jesus — is born. Even our secular Christmas mythology reflects this hope that things can turn around: Scrooge gets back his humanity. The Grinch’s heart grows three sizes. George Bailey discovers he actually is living a wonderful life.

And every year, we are encouraged to bring that hope into our own lives: Maybe an old friendship can be rekindled. Maybe that ancient family quarrel can be patched up. Whatever part of your life seems stuck or broken, you should give it one more try, because this is a time when things might turn around, even if you don’t necessarily see how. This season of darkness is also a magical season, a season of hope.

But what can Unitarian Universalists do with all that?

Hope is fine, I guess, but we don’t put much stock in magic, or in things that are supposed to turn around for no particular reason. We want to see the mechanisms.

We are also skeptical of saviors. When I was growing up Lutheran, we called this season Advent, and we sang:

O come, O come, Emanuel.
And rescue captive Israel
That mourns in lonely exile here
Until the Son of God appear.
Rejoice! Rejoice! Emanuel
Shall come to thee, O Israel.

That tune is still in our UU hymnal, but we changed the words. Because we are a proud people, a people of action, and we don’t plead helplessly for someone to come save us, not even God.

A lot of us don’t believe in God, and even those of us who do probably don’t believe in the kind of God who steps into history and fixes things that humans have screwed up. At most, we might believe in the upward tilt of Progress, or in the Theodore Parker line that Martin Luther King liked to quote: “The arc of the moral Universe is long, but it bends toward justice.”

Many of us don’t even believe that much. The universe simply does what it does, and whether it ultimately bends towards Heaven or Hell is beyond our knowing. Our so-called “progress” may lead to annihilation rather than paradise. Rather than grant us freedom, it may enable a tyranny more all-encompassing than even George Orwell could have imagined. Rather than evolve into an interconnected global village, the world may fragment into echo chambers that are increasingly suspicious of one another.

Instead of adventure and innocent fun, the literature of our young people is full of dystopian wastelands and zombie apocalypses and heroes who hope for little more than to survive with a few of their friends. And who can blame the young for dwelling on such dark scenarios? Aren’t they just bringing into popular culture the private fears their elders are reluctant to discuss?

So we can see the darkness, but where is this hope we are supposed to celebrate?

In order to present that hope to Unitarian Universalists well trained in doubt and skepticism, I’m going to need to take advantage of something else we do well: appreciate subtle distinctions. UUs can split hairs like nobody else, and I’m going to split a really important one right now.

So far I’ve been using the word hope interchangeably with the belief that things will get better. But those two notions aren’t the same at all. Believing that things will improve isn’t hope, it’s optimism. The opposite of optimism is pessimism, the belief that things will get worse. But the opposite of hope is something far more devastating than pessimism, it’s despair. To be in despair is to believe that it’s useless to try, because your actions don’t matter. Nothing can be done.

So here’s the hair splitting: Optimism and pessimism are beliefs about the future. Hope and despair are attitudes towards the present.

Pessimism is going to the plate in the ninth inning when your team is behind, assessing the situation, and concluding that you’re probably going to lose. Despair, on the other hand, would tell you not to bother taking your turn at bat, or if you do step into the batter’s box, to let the pitches go by without swinging, because what’s the point? What difference could it possibly make?

Hope is the opposite of that. Hope is that feeling deep within you that you are alive, and that in this particular time and place, the only thing you need to concern yourself with is what you do next. Hope means refusing to prejudge the situation, it means doing whatever you can think to do and then whatever happens will happen.

Optimism and pessimism both claim to know something, but hope thrives on the unknown. It focuses on those parts of the future that remain undetermined, and it says, “Let me see what I can do.”

Once you appreciate that distinction, I think you’ll agree that while some UUs are optimists and some are pessimists, we are, at our core, a hopeful people. We don’t claim to know the future. We throw ourselves into the unknown and we act, because we have a deep, abiding faith that actions matter.

People sometimes ask me, as they probably ask you, why Unitarian Universalists bother to form congregations at all. Why do we set our alarms on Sunday mornings, make ourselves presentable, and show up? After all, if you’re going to make up your own mind about the Big Questions and follow your own conscience, can’t you do that just as well at home? No UU Hell is waiting for the unchurched. No authority is going to condemn you if you sleep in. So why bother?

I suspect that these last few weeks, you’ve known exactly why you bother. We are now in a season of darkness in more ways than one. The values Unitarian Universalists cherish are challenged today in a way they have not been in my lifetime. We are told from the highest levels to fear the stranger, and blame our misfortunes on those least able to defend themselves: on immigrants and refugees and the poor. Those who are different are presented to us as threats to our well-being and our very way of life. Science, we are told, is just another bias, and compassion is weakness. Those we might previously have seen as victims are in fact just losers, people unworthy of our concern.

In the middle of this immense darkness, if all you can see is the small candle of goodwill that you carry yourself, then you may well fall into despair. Because no matter what you do or how hard you try, you cannot light the world. If you worry that your candle might really be the only one left, then you might do well to hide it, for fear of those who would snuff it out.

Or you could bring it here.

On the Sunday after the election, I was speaking in the place where I grew up, a small Midwestern town in a rural county that voted three to one for Trump. The Unitarian church there is small, but we drew a good crowd that day.

I don’t think people came to church that morning because they wanted to be jollied back into optimism. We gathered together for reassurance, but not the kind that says everything is going to be OK. (A lot of things are not going to be OK in the coming years. I think we all know that.) No, the reassurance we were looking for that morning, that I think many of us are still looking for, is to be in the presence of people who are not surrendering to despair.

I led the congregation in a responsive reading of the UU Principles, just so we could hear each other and hear ourselves say out loud what we stand for: the worth of all people; justice, equity, and compassion; acceptance of one another; the search for truth; democracy; world community; the interdependent web.

We’re not ready to give those things up, or to hibernate for a few years and let them take care of themselves. We don’t all have a plan yet. We don’t know exactly what we’re going to do. Most of us are still casting about, trying to figure out what we can do, what roles we can play, where we might make some kind of difference. But UUs across the country are determined to do something, because we are a people who believe that our actions matter. We are a religion of hope.

We are also a religion of faith. Not necessarily faith in some perfect world after death. Not necessarily faith in an all-powerful God who makes our stories come out right. Not even faith that some great leader will ride in with the cavalry to save us in our hour of need. But we do have faith that the potential for human goodness is far more widespread than it often appears. That flame you feel inside yourself, that desire to live in a more just and compassionate world, that willingness to make an effort and take some chances to help bring that world about — it also burns inside other people, including many you would never suspect. An old-time Universalist like Hosea Ballou would tell you that if you could look deeply enough, you would see that flame burning somewhere inside everyone.

You can never predict when or how it will shine through. Several years ago, I was worried about my wife, who was facing a life-threatening cancer she eventually recovered from, and so I did not notice that I had picked up a virus myself. It hit me suddenly one afternoon in our local mall, and I dragged myself to Food Court to sit down and try to recover enough energy to drive home. But instead I just felt worse and worse. Looking around, I saw only strangers, no one I could ask for help. So I decided to make a run for the bathroom, hoping to be sick there rather than in front of everyone.

But when I stood up, I keeled over, and woke up a minute or two later on the floor with people all around me. The man at the next table had caught me as I fell, and an impromptu emergency response team had formed around me. Mall security had been notified, 911 had already been called, and an ambulance was on its way.

When I had looked around at all those strangers, I had not seen that level of caring, that willingness to get involved and help. But it was there.

That is a story of personal caring, but history is also full of moments when caring for the public good has burst forth, seemingly from nowhere: when crowds have faced down armies, when workers have stood together in unions, when citizens have marched together in support of civil rights or against war, and very recently when Native Americans and their allies from across the country — including a sizable contingent of UU ministers — came together at Standing Rock.

Hope thrives on the unknown, and we do not know what depths of goodness and courage might be hidden inside the American people. During this past year, it has been hidden pretty well sometimes. Sometimes I have felt that I didn’t know this country at all. But it is the faith of a Universalist that human goodness does not die just because it is hidden, any more than the Sun dies when it sinks behind the horizon.

If we are honest with ourselves, we have to admit that our own goodness is hidden sometimes. We haven’t always done what we could have done. We haven’t always spoken up when we should have. In hindsight, I suspect, most of us can look back at times when we were on the wrong side of some important issue. (I know I can.) But the goodness inside us didn’t die in those moments, it was just obscured by ignorance, or by fear, or maybe just by exhaustion.

It is the faith of Universalist to give others the same benefit of the doubt that we need for ourselves. And it is the faith of a Universalist to believe, as Michelle Obama said, that actions of courage, of generosity, and of inspiration are contagious.

The challenge of a season of darkness is to start such contagions and to spread them. If you step forward, you do not know who will follow you. Maybe it will be people you never would have expected.

In terms of optimism, I can offer you only the vaguest reassurance. Human history shows that things do not go on getting worse forever. Eventually they turn, and the moments when they turn are hardly ever obvious at the time. Even decades later, historians are usually still arguing about them. Right now, we could be closer to a turning point than anyone suspects, or it could still be a long way off. I don’t know.

One thing I can guarantee you: In a season of darkness, whatever you can think to do will seem totally inadequate to the immensity of the situation. What does it matter if I wear a safety pin? Or correct that fake news story my friend posted to Facebook? Or put a Black Lives Matter sticker on my car? Or sit next to that kid who’s being bullied? Or call that congressman? Or go to that demonstration? Or work for that candidate? Or run for that local office? How is that going to turn the world around?

And the answer is: We don’t know. By itself, nothing you do will turn things around. You cannot light the world.

But we also do not know how much hidden goodness is out there, and how it might reveal itself. If you do that thing that it occurs to you to do, you do not know who will see it and be inspired by it, or what you yourself might learn from it, or what either of you might go on to do next.

Here, in a time of darkness, we choose to act, but we do not know what will come from that action. We cannot know. And so, we hope.

Tuesday, November 15, 2016

A Post-Election Meditation

When I led the service at the Unitarian Church of Quincy, Illinois on the Sunday after the election, I read this meditation (after apologizing to anybody who was feeling happy that morning).

When something bad and unexpected happens, it hurts.

That pain is part of the mind’s normal functioning, its healthy process of keeping order. Those buzzing expectations of things that now are not going to happen need to be switched off and unplugged. Hopes that have become hopeless need to be boxed up and returned to storage. Through this process, space is made for new plans and new hopes and new expectations, even if we can't yet imagine what they’re going to be.

And while all this is happening, we hurt.

 It’s tempting not to let this process play out. It’s tempting to skip past the period of adjustment and jump straight into new action. It’s tempting to skip past the time of hurting and leap into anger at those we blame for our misfortune.

Sometimes it’s even tempting to turn that anger on ourselves, to goad ourselves into ever-deeper levels of guilt and recrimination: “If I had done this. If I hadn’t done that. Why did I let my hopes get so high? Shouldn't I have known better?”

And while we’re running in circles, and raging, and recriminating, that inner work remains undone.

So right now, let’s take a moment to sit with our pain and disappointment. Not goading it on, not telling it to go away, not trying to jump over it. That pain has work to do. Let that work be done.

Someday, maybe sooner than you think there will be a time for new plans, a time for new action, and even a time for new hopes. But all that will happen much better, after the debris has been cleared away.

Wednesday, October 12, 2016

A Church That Would Have You as a Member

Back in 2010, the New Humanism online magazine asked me if I’d write an article introducing Unitarian Universalism to Humanists. I sent them a text titled “Unitarian Universalism: A Church for Humanists?”, which they posted under the title “A Church that Would Have You as a Member”. 

So far so good. But recently it has been pointed out to me that the New Humanism web site no longer exists, and so links that used to point to my article now go to some page that’s trying to sell you something unrelated. I’ve googled lines out of my draft and haven’t gotten any hits, so I don’t think the article has moved somewhere else.

So I’m going to repost it here. I didn’t keep track of my agreement with New Humanism, so it’s possible I’m violating copyright by doing so. If so, and if that bothers whoever has a right to be bothered, they should just leave a comment. I’ll happily take this post down if you can point to somewhere else on the internet where the article can be found.

Bear in mind: What I have in my records is the article as I sent it to them, so it’s missing whatever edits they might have made, for better or worse. I fixed a mistake. (James Barrett died in 1994, not 2003.) Also, I’ve had to fix the links, which may not go to the original places anymore, but should go somewhere relevant. Anyway, here it is:

A Church That Would Have You as a Member

Unitarian Universalism has long had a unique relationship with Humanism. What other religious group would showcase an outspoken atheist at its national convention, as the UUs did when they invited Kurt Vonnegut to give prestigious annual Ware Lecture at the General Assembly of 1984? UU Humanists have their own national organization (HUUmanists) with their own journal (Religious Humanism). In a 1998 survey, nearly half of UUs identified themselves as Humanists. New Humanism's publisher Greg Epstein spoke at the 2008 General Assembly, and has been invited to speak again in 2010.

Unitarians were largely responsible for the first Humanist Manifesto, and in his 2002 book Making the Manifesto, former Unitarian Universalist Association President (and the AHA's Humanist of the Year for 2000) William Schulz claimed that there were more Humanists in UU churches than in the American Humanist Association. 

Few other religious organizations have so consistently stood with Humanists in those battles where traditional morality and human rights take opposite sides. The lead plaintiffs in the Massachusetts same-sex marriage case took their vows at the Boston headquarters of the Unitarian Universalist Association, with then-UUA President William Sinkford officiating. About a hundred UU ministers -- a significant fraction of the entire UU clergy -- marched with Martin Luther King in Selma in 1965, and the murder of one of them (James Reeb) provided the white martyr that President Johnson needed when he urged Congress to pass the Voting Rights Act. Another UU (James Barrett) was murdered in 1994 while trying to protect an abortionist from religious-right violence. Linus Pauling, the two-time Nobel laureate who led an international groundswell of scientists pushing for a nuclear test-ban treaty (and co-founded the International League of Humanists) was a UU.

UU General Assemblies have passed more than a dozen resolutions supporting the separation of church and state. People for the American Way founder Norman Lear was another Ware lecturer in 1994, and a Unitarian Universalist (Pete Stark) was the first congressman to announce in public that he did not believe in God. 

Small wonder, then, that when Humanists go looking for a like-minded community -- a place to raise a child in humanistic values, look for social-action allies, solemnize a wedding or funeral, or perhaps just be reminded once a week that American consumer culture is not the only alternative to God -- the local Unitarian Universalist church is a prime option. There are about a thousand UU churches around the country (far more than Ethical Culture societies or other Humanist-friendly groups), and you can find at least one in every state of the union.

But is the humanist-community problem really that simple? Should we all just go join UU churches? As a Unitarian Universalist myself -- I am, in fact, more comfortable identifying myself as a UU than as a Humanist -- I wish I could make that sweeping recommendation in good conscience. But while many Humanists are happy as UUs, many others are not, and every year some number of UU-Humanists stomp out the door in disgust. 

So would you be a contented parishioner or a stomper-out-the-door?


Probably the best way to get a handle on UUism is to understand where it comes from. Believe it or not, the story (or at least the Unitarian branch of the UU family tree) starts with the Puritans. When they came to the New World in the 1600s, the Puritans weren't any kind of Humanists or even particularly liberal Christians. But Puritan churches lacked two features that anchor religious institutions against the progressive forces of evolution: They didn't have a creed and they didn't have a hierarchy. 

Each local congregation was supposed to read the Bible for itself, and no external authority could force a congregation to read it any particular way. Puritans believed that an external authority was unnecessary, because the Holy Spirit would keep pulling congregations back to Christian truth. What happened instead was that many of those congregations drifted towards liberalism. 

The drift was gradual, but over the centuries the small changes added up. In the late 18th and early 19th centuries, people like William Ellery Channing started interpreting the Bible according to reason rather than tradition, and noticed that some of the more unreasonable Christian doctrines, like the Trinity, were also un-Biblical. So they affirmed the unity rather than the trinity of God and became known as Unitarians.

By the middle of the 19th century, Ralph Waldo Emerson was challenging the uniqueness of the Bible itself, which he saw as the record of one people's inspiration. People in other times and places (like us here and now) might hope for their own divine inspiration. And if that was the goal, why not look to Nature or Art rather than to scripture?

From there, each generation of Unitarians became a little more humanistic than the last, until by 1920 Unitarian minister Curtis Reese could announce to his colleagues (in public, no less) that God was "philosophically possible, scientifically unproved, and religiously unnecessary."

The fact that Cotton Mather was not rolling over in his grave was, in itself, powerful evidence against the Afterlife.

Reese-style Unitarian Humanism was controversial for about a generation, but by the time of the merger with the Universalists in 1961, it was the majority point of view in most UU churches. Since then things have drifted in a different direction, which we'll get to in a few paragraphs.


This unique history explains the otherwise bizarre combination of features you will find in a typical UU church. If you walk into a UU Sunday-morning service wearing earplugs, you might imagine you are in a Christian church. Families arrive together and children go to their classes. Adults stand up or sit down in unison. Sometimes they sing together or read something out of the hymnal together. There might be a choir and an organ. Candles might be lit. More often than not, a minister will stand up and give something that might be called a "talk" or an "address," but looks an awful lot like a sermon.

UUs might appear to be imitating the more popular Christian denominations, but they're not. Like the evolutionary product it is, UUism comes by all that stuff honestly through a common ancestor -- the same way that dolphins get their lungs.

No matter how naturally those Christian trappings arise, though, they provide the first test of whether you'll be happy as a UU: If they drive you crazy, independent of the the service's intellectual content, then your life as a UU will be difficult. Don't torture yourself.

But if you can tolerate the appearances -- I've grown to like them myself -- then take out your earplugs and listen. You'll hear a message that is not always capital-H Humanist, but is decidedly humanistic: People of goodwill need to look past their disagreements about metaphysics and start fixing the world -- where fixing means creating the conditions for human happiness and fulfillment here and now, not preparing our invisible souls for some higher happiness after death. The world's many scriptures are read for inspiration, not for authoritative pronouncements, so a UU discussion doesn't end when someone quotes the Bible. Prayer is a community meditation on human needs and desires, not a request for supernatural favors. Science's description of the physical world is accepted, and while UUs may at times be skeptical about whether technology is creating a Heaven or a Hell for us, they completely understand and sympathize with the scientist's desire to solve whatever earthly mysteries might be solvable. Unlike Bluebeard's castle, a UU universe has no locked rooms.


Before you say "sign me up," though, you need to consider the continuing drift of recent decades. There was a moment in the 1960s or 70s when Unitarian Universalism might have become an unofficial Church of Humanism. Humanism was clearly the dominant philosophy and all forms of traditional religion were in retreat. Many UUs felt that their centuries-long evolutionary journey was done now: They had shaken off the barnacles of orthodox Christianity and had arrived at Humanism.

Many still feel that way, but the community as a whole has gone in a different direction. Particularly among the ministry, there is a trend to view traditional religion not as an encrustation to be shaken off, but as a resource to be mined. The solid shore of Humanism is largely taken for granted, but from that shore many 21st-century UUs dive back into religion, to see what can be salvaged: community-building rituals, teaching stories, techniques of personal transformation, invocations of awe and wonder, and so on.

And so, religious words that once seemed to be on their way out -- worship, prayer, God, holy, sacred, salvation, divine, and many others -- are on the upswing again. If you tap on those words, if you ask what UUs are trying to get at by using them, chances are you'll hear an explanation largely compatible with an underlying Humanism. But if you view the words themselves as the carriers of a dangerous infection, you'll find today's UU churches to be unhygienic environments.  

Finally, UU congregations are tolerant to a fault. Literally anyone can show up at a UU church, believing any kind of craziness, and will not be told to go away. (In fact, if you take it on yourself to tell someone he or she doesn't belong, you are the one who is likely to be reprimanded.) If you mingle at the coffee hour after the Sunday service, you may run into astrologers, crystal gazers, faith healers, and new-agers of all varieties. They won't be anywhere close to the majority and most of them don't stay more than a few months. But if one such encounter ruins your whole week, you won't be a happy camper.

In short, if you are allergic to the appearances and words of traditional religion, Unitarian Universalism is not for you. If you are looking for a community of pure and unadulterated Humanism, you won't find it at a UU church.

But if you want to be accepted for the Humanist you are, without any fudging or hypocrisy, you can have that. If you want allies in the struggle to make the world a better place, you can find them. If you are stimulated by diverse points of view and enjoy engaging people who frame the world differently (but not too differently),  a UU church is a good place to meet them.

If you came to my church, you'd be welcome. You might be happy there, or you might not. Only you can judge.

Thursday, May 05, 2016

The Holiday of Rising Energy

presented at the Unitarian Church of Quincy, Illinois on May 1, 2016

Opening Words

The opening words are from Camelot:

It’s May! It’s May!

The lusty month of May. 

That lovely month when everyone goes blissfully astray.

It’s here! It’s here!

That shocking time of year.

When tons of wicked little thoughts merrily appear.

It’s May! It’s May!

The month of great dismay.

When all the world is brimming with fun,

Wholesome or un.

It’s mad! It’s gay!

A libelous display!

Those dreary vows that everyone takes,

Everyone breaks.

Everyone makes divine mistakes

In the lusty month of May.

Responsive Reading

(by Henry David Thoreau)

Why should we live in such a hurry and waste of life?

We are determined to be starved before we are hungry.

I wish to live deliberately, to front only the essential facts of life.

I wish to learn what life has to teach, and not, when I come to die, discover that I have not lived.

I do not wish to live what is not life, living is so dear.

Nor do I wish to practice resignation, unless it is quite necessary.

I wish to live deep and suck out all the marrow of life. 

I want to cut a broad swath, to drive life into a corner, and reduce it to its lowest terms.

If it proves to be mean, then to get to the whole and genuine meanness of it, and publish its meanness to the world.

Or if it is sublime, to know it by experience, and to be able to give a true account of it.


I want you to imagine that you are two years old, and running is something you have just recently gotten good at. 

All the energy that someday will animate a big clunky adult body is already in you right now. It's been compressed down into a tiny package, and you’re just bursting with it. 

Adults are always so tired and slow. They plop down into a chair or a couch and it seems so hard for them to move. But for you, it’s hard not to move. There’s so much energy in you, you just can’t bottle it up. So you run.

You’re not going anywhere, you’re not racing anybody, you’re just running. You run out to the fence and then run back. You chase the cat. You run around the swing set and then run around it again.

Do you know how amazing running is? Running changes the wind. The day can be perfectly still, but you run and suddenly there is wind in your face and your hair lifts off your ears and streams out behind you. 

And there’s one more thing you can try that just might work. You’ve seen older kids do it and it looks so unbelievable: You could jump.

Jumping is like running, but you don’t put a foot down to catch yourself. You get going really fast, and then you just pick your feet up and let yourself be in the air. 

You’ve tried it before and it hasn’t worked, you screwed the timing up or something. But that was days ago, when you were practically still a baby. You’re faster now, and this time maybe you can do it. 

So you go to the top of that little incline and start running down. You push it harder than you ever have before, and when you think you just can’t go any faster you give one last push and pick up your feet. 

You’re in the air.

It probably doesn’t look like much to anyone else. You don’t get very high. You don’t go very far. But for one timeless instant you are off the ground, touching nothing but air. 

It’s like flying.


Arguing with that spirit of May and Thoreau's ambition to suck the marrow out of life
is the belief that a truly enlightened person, someone of broad vision, would know that it’s all pointless. 

That child who runs in circles is, after all, running in circles. She’s not getting anywhere, and her feeling that what she’s doing is intensely meaningful and important is just one of those illusions that people are prone to. 

To this mindset, what it means to grow up and get educated is that you expand your scale of reference beyond your self-centered frame; maybe all the way out to the Infinite and the Eternal. And when you do that, you inevitably see the sheer insignificance
of anything human beings might ever achieve.

Shelley expressed that nihilistic view in his poem Ozymandias.

I met a traveller from an antique land

Who said: `Two vast and trunkless legs of stone

Stand in the desert. Near them, on the sand,

Half sunk, a shattered visage lies, whose frown,

And wrinkled lip, and sneer of cold command,

Tell that its sculptor well those passions read

Which yet survive, stamped on these lifeless things,

The hand that mocked them and the heart that fed.

And on the pedestal these words appear --

"My name is Ozymandias, king of kings:

Look on my works, ye Mighty, and despair!"

Nothing beside remains. Round the decay

Of that colossal wreck, boundless and bare

The lone and level sands stretch far away.' 

But the curmudgeonly statement that has had the most influence in Western culture comes from the Bible. According to tradition, the Book of Ecclesiastes was the last thing written by Solomon, the wisest of the kings of Israel. 

“All is vanity,” he says, and it is foolish to think you are going to accomplish something that will last. Because the scale of the universe is utterly beyond you.

What do people gain from all the toil at which they toil under the sun? A generation goes,
and a generation comes, but the earth remains forever. The sun rises and the sun goes down and hurries to the place where it rises again. The wind blows to the south
and goes around to the north; round and round goes the wind, and on its circuits the wind returns. All streams run to the sea, but the sea is not full; to the place where the streams flow there they continue to flow. 

All things are wearisome more than one can express; the eye is not satisfied with seeing or the ear filled with hearing. What has been will be, and what has been done is what will be done again; there is nothing new under the sun. 

Is there a thing of which it is said, "See, this is new"? It has already been in the ages before us. The people of long ago are not remembered, nor will there be any remembrance of people yet to come by those who come after them.

Ecclesiastes is the voice of the old man who has seen it all and done it all and lived long enough to realize that it was all pointless. He pursued every possible pleasure, acquired every kind of possession, built great works, ruled over a kingdom. 

Then I considered all that my hands had done and the toil I had spent in doing it, and again, all was vanity and a chasing after the wind.

Even then, you might think: Oh, but reaching that place of grand perspective — that must have been satisfying. Solomon denies us even that consolation. 

This also is but a chasing after wind. For in much wisdom is much vexation, and those who increase knowledge increase sorrow.


When Ellen asked me to speak on May 1st, I warned her that the first word of the talk might be: Comrades! 

Because Mayday is famous as the holiday of revolution. During the Cold War, the Soviet Union would hold huge Mayday parades in Red Square, demonstrations of military might
that promised the eventual triumph of the workers’ revolution over capitalist oppression.

But the connection between Mayday and the workers' struggle actually predates the Soviets. Here in the United States in 1885, the Federation of Organized Trades and Labor Unions threatened a general strike across the country if the 8-hour day didn’t become standard by May 1st. 

The unions weren't really strong enough to pull off a nationwide strike, but some large cities did see several days of strikes and marches. In Chicago, a confrontation with police response became the Haymarket Riot, for which several labor organizers were sentenced to death. In subsequent years, the American labor movement held demonstrations on Mayday to honor the martyrs of Haymarket. The European socialist community, and eventually the Russians, picked it up from us.

But as the opening words reflected, Mayday celebrations predate the labor movement too. They go all the way back to the pagan festival of Beltane. 

Beltane is the holiday of rising energy, and falls halfway between spring equinox and summer solstice. In the British Isles, where I think the growing season
runs a few weeks behind what we see here in central Illinois, Beltane marked the beginning of the season of generativity, the lusty month of May. 

Beltane is a celebration of potential. In the same way that the meditation envisioned all the energy of an adult body compressed inside a two-year-old who just has to run, at Beltane the lushness and bounty of July and August and September is imagined as already existing in the Earth, waiting to explode into manifestation through these tiny sprouts and buds. 

To quote another show tune, by the end of the lusty month of May, June will be busting out all over. Because all the ram-sheep and the ewe-sheep are determined there’ll be new sheep.

And so on Beltane, a maiden would be crowned Queen of the May, and would lead her village in raising a Maypole, (which is basically just a giant phallus), to remind everybody that, yeah, it’s that time of year. 

It’s time to renew your fire — literally. Communities kindled a central bonfire, and households extinguished all their hearths and stoves and candles to relight them from the new flame. People would ritually walk between fires or jump over fires. 

Young couples would have sex in the fields, partly to participate in the energy of the season, and partly as sympathetic magic, to make sure the plants were getting the right idea: It’s time to be fruitful and multiply.

Independent of Haymarket or any other anniversaries, it makes a certain symbolic sense that Mayday becomes the holiday of revolution. In the same way that a farmer might see the crops of the fall already existing as potential in the sprouts and buds of May, a 19th-century revolutionary might look at the discontented miners, the secret workers’ study groups, and the fledgling union organizing committees, and see the sprouts and buds
of a fully realized socialist society, where working people would not just make a subsistence wage, but would enjoy all the fruits of their labor. 

Society might only have made it to May, but the imagination of a revolutionary can see August and September and October, when everything comes to fruition. All the energy needed to make that happen is already here, if we could only channel it and rise up.

Mayday is also the holiday of adolescence and first love, of the May Queen and her partners in the dance. When we use the calendar to symbolize a lifetime, May represents the adolescent. In the same way that the shoots and buds of May are ready to burst out into every kind of grain and fruit and flower, adolescents are ready to burst out into every kind of role and profession. Just as physical energy wells up inside toddlers, emotional energy and sexual energy and social energy wells up in adolescents, yearning to erupt into the world and become something. 

Adolescence is a time of almost pure potential, neither anchored by manifestation nor disillusioned by experience. Nothing has happened yet, but everything seems possible,
even things that appear impractical to their more prudent elders. 

Two and a half centuries ago, Adam Smith observed, “The contempt of risk, and the presumptuous hope of success, are in no period of life more active than at the age at which young people choose their professions.” 

If I’m 17, I could still rule the world someday, or I could fail totally and be a complete nonentity. Day to day, and sometimes even hour to hour, an adolescent’s expectations can swing from one extreme to the other. 

That unfulfilled potential is also the source of young people’s enviable resilience. A teen-ager’s dreams can crash and burnin a way that would be devastating in middle age. But in a week or two there can be new dreams, because the energy of life just keeps rising up, and it has to go somewhere. 

But what about those of uswho aren’t in the May of our lives? What should Mayday or Beltane mean to us?

In a few months I’m going to turn 60, which puts me in the October of life. By October, the harvest might not all be gathered in yet, but you can pretty well see the shape of it. All around me, friends are retiring, or retired already, or bringing their careers in for a landing. Friends who raised children have seen those children graduate, and maybe even marry and have children of their own. If I'm hearing someone's plans for bigger and better things than they’ve ever done before, I'm probably talking to one of those children I watched grow up, and not to anyone my own age.

Physically, the late 50s are a period of decline. So, for example, I still go out for runs. But not with the idea that I’m going to go faster or further than ever before. Instead, I’m just trying to hang on to my vitality as long as I can. I run cautiously, with my medical insurance card in my pocket, in case I injure myself. I’ve gotten very far away from that two-year-old who runs just for the thrill of running.

By your late 50s, the rituals of Beltane have lost a lot of their appeal. Jumping over a bonfire seems like an unnecessary risk. And even the fantasy of sex in the fields sounds inconvenient and probably uncomfortable.

But getting older isn't the only reason a person may not feel like celebrating a season of unbridled potential and explosive growth. At any age, the future might not be filling you with anticipation. Maybe, instead, you’re facing defeat or recovering from failure or grieving for someone you’ve lost. Maybe the bright green cheerfulness of May doesn’t excite you, so much asit mocks your lack of excitement.

Yes, energy is rising out there in the world, but what has that got to do with me?

At such times, it is tempting to echo the curmudgeonly attitude of Ecclesiastes: Yeah, I tried all those things that people get so whipped up about, and I was even good at some of it, but now I’ve risen above all that. I’ve gotten wise enough to see that it was all pointless. 

The child runs for the thrill of feeling the wind in her hair, and the old man says, “Vanity, vanity. It’s all just chasing the wind.” What does it matter than I ran and I jumped? That I ate good food and saw beautiful sunsets? That I built things or made things or owned things? That I read thick books and thought grand thoughts? The wind continues to blow this way and that, the rivers never manage to fill up the sea, and there is no new thing under the sun, or at least nothing that anybody will remember after a generation or two. 

Look on my works, ye mighty, and despair.

But while I was preparing for this talk I re-read Ecclesiastes. (It’s short, you can do it in one sitting.) And this time, Solomon (or whoever the author really was) seemed to have a different message for me. He wasn’t trying to beat down my hopes or disparage my drive. 

Instead, he was warning me not to try to justify my life through some external result. Because ultimately, the result of life is death. And if I think I can rise above that biological reality by getting rich or becoming famous or writing a book or building a company or even founding a dynasty, in the long run it’s not going to work. Because sooner or later the deserts return and the sands cover whatever we make. 

Life is not a story where things work out in the end; in the end we die, and so does everybody we teach or help or influence. So the place where life needs to work out is in the middle. The point of life has to be in the living of it.

This time, Ecclesiastes wasn’t telling me to rise above life and all the silly things people do. Quite the opposite, it was saying that the two-year-old has it right. It’s fine to imagine
that you’re running to somewhere and that something wonderful will happen when you get there. But the best reason to run is for the joy of running.

Now, this point of view has gotten the reputation of being immature or unsophisticated. The sophisticated point of view is supposed to be that of the pessimist or the cynic. 

But I think that’s because we describe it badly. The examples we usually give are like the one I just used: the two-year-old, the innocent. In the archetypes of the Tarot, the card that represents the joy of life is the Fool, who is happily striding towards the edge of a cliff. 

Or we say “Eat, drink, and be merry” — something else sophisticated curmudgeons can feel superior to: Just indulge your animal desires, because if you thought about things at all, you’d realize that life is pointless and you’d get depressed. The attempt to enjoy life on the terms that it offers is sometimes portrayed as denial, like the partiers in “The Masque of the Red Death” who dance ever more frantically the clearer it becomes that something is horribly wrong.

But the physical pleasures of motion or consumption just symbolize the joy of life; they aren’t the whole story. In fact, there is no pinnacle of cold wisdom that rises above joy the way that an icy mountaintop rises above the treeline. Life-affirming experiences are possible at every level of consciousness. So on this holiday that celebrates possibilities, let’s recall a few of them.

Just as you can identify with your body and completely submerge yourself in whatever is happening physically, you can also identify with the role you’re playing, and for a period of time you can just be that role. For a moment or an hour or an afternoon, you just are a teacher or a healer or a friend. Sometimes doing the right thing, fighting for justice or uncovering the truth can give you a feeling of being exactly where you’re supposed to be, independent of how things ultimately work out. 

Maybe you’re doing something entirely mundane, something you’ve done a thousand times before. You’re a plumber looking for a leak or a carpenter framing a house or a chef making a sauce, but you lose yourself in the activity, and for a while that’s all you need. Or maybe this moment is special. You are the father of the bride, or the grandmother who has brought the family back together for one perfect Thanksgiving.

Just as you can run for the joy of running, you can also think for the joy of thinking. Maybe you’re making the breakthrough that completes the Grand Theory of Everything or maybe you’re just working on the Sudoku puzzle in The Herald Whig. But you experience your mind in motion and it feels good. 

Sometimes you can even blow your mind. Two or three ideas you’d always kept in their own little boxes turn out to be related, and suddenly a vast new landscape stretches out in front of you, and you have no idea how far it goes. The intricacy of the Universe is just more wonderful than you had ever imagined.

There are epiphanies of beauty. Sometimes you find them in the natural world when you look out at a sunset or up at the stars or down into a microscope. Sometimes you find them in the arts, when a painting or a sculpture hits you just right. Or you listen to a poem or a song or symphony for the hundredth time, but this time you really hear it. Such moments don’t have to mean something or lead anywhere. They just are.

There are mystical epiphanies, when you see the world in a grain of sand and discover that you love it, when you have compassion for every being that suffers, or when you make contact with a grace so enormous that it forgives everything.

And if you believe the mystics, they have maps of human experiences that keep on going from there. To tell the truth, I have no clue what some of those higher spheres or upper chakras are supposed to do. But those who claim to have experienced them describe them as bliss. There is no wisdom so advanced or enlightenment so grand, that all the joy of living is now beneath you.

So those of us who might have trouble identifying with May right now, whether because of physical decline or some other reason, if we refuse to become curmudgeons, if we refuse to use Mayday as an excuse to look down on these foolish teen-agers with all their dancing and flirting and impractical ambitions, how should we celebrate the holiday of rising energy?

I suggest that we take a broader view of what the season represents and what it might mean to us. There is a virtuous cycle, in which the energy of life rises up in you and through you. And if it manages to express itself as joy, a circuit gets completed that draws up new energy. 

There are times when that process seems so easy. Energy becomes joy becomes energy,
round and round, as if it were happening on its own and didn’t require your attention at all. 

But yes, there are other times, when energy and joy will not come to you no matter how loudly you call. You go through the motions of the activities that used to invoke the joy of life, but nothing happens. Poetry is boring and puzzle-solving is drudgery and every role you know feels like a trap you can never escape from. Sometimes your compassion is burned out, and even good food just makes you nauseous. 

Eat, drink, and be merry indeed! As if things were just that simple.

And if someone suggests that a life-affirming experience is supposed to be available here ... that just increases the frustration and anger and despair that comes from not finding it.

One sunny day a year or so before he died, I picked my father up at Sunset Home and drove him out to the farm my grandfather bought almost a century ago, the one my father grew up on and still owned and had worked for most of his life. We looked at the fields, the crops, and the machinery, and he seemed to enjoy himself. But the next time I offered he didn’t want to go. He said it would just remind him of all the things he couldn’t do any more.

So how should we celebrate the holiday of rising energy if our own energies aren't rising? Perhaps Mayday could be a time of taking stock. Where does joy still manifest in our lives, and how can we help that process along? 

It may not be happening where we’ve been expecting it, in the places where we used to find it. In a time of decline or defeat or depression, Mayday can be a reminder to search the garden of life for the shoots and buds it still produces, in whatever odd places they might be. 

Socrates, when he was old and had lost his trial and was waiting in prison for his death sentence to be carried out, found himself drawn to write poetry for the first time in his life. Who would have predicted?

Those little shoots and buds, those tiny ways that small amounts of joy still enter your life, may seem unimportant, even trivial. But they are the offer Life is making, an indication of the energy it still wants to invest. And energy can become joy and draw up new energy. Small as they seem, if you nurture them, they could grow. Any tiny spark could be the beginning of new fire.

These tiny sprouts, these little flames, they may not bear comparison now or ever to what we’ve seen in the past. And they may look like nothing when viewed from the perspective of Eternity. 

But they are what they are. And what they are is a sign that Life is not done with us yet. That, I believe, is worth celebrating. 

Happy Mayday.


The closing words are from Ecclesiastes, because after all that discouraging talk about vanity and chasing the wind, the author does not advise us to lay down and die. Quite the opposite:

Go, eat your bread with enjoyment, and drink your wine with a merry heart; for God has long ago approved what you do. Let your garments always be white; do not let oil be lacking on your head. Enjoy life with the wife whom you love, all the days of your insubstantial life. 

Whatever your hand finds to do, do with all your might.