“By not finding Dunn guilty of murder, the jury could not unanimously conclude that one white man’s imagination was worth more than one black teen’s life.” -Aura Bogado, Jordan Davis: What We’ve Come to Expect, http://colorlines.com/archives/2014/02/what_weve_come_to_expect.html
“Colorlines publisher and executive director of Race Forward, Rinku Sen, was a guest on the Melissa Harris-Perry show to discuss the dimensions of the Michael Dunn case on Sunday. “What Michael Dunn expected from that interaction was not respect but submission,” she said quoting Tonyaa Weathersbee. “Stand Your Ground laws codify that expectation of submission from young black people to white men.” Rinku goes on to explain how the prosecution’s failure to acknowledge that prevents us from truly highlighting the racial dimensions of this case.” http://colorlines.com/archives/2014/02/fighting_stand_your_ground_law_is_the_anti-lynching_movement_of_our_time.html
No one deserves to die
because a White person is
afraid of not being in control.
Source of all that is holy and true,
heart broken by the dis-ease of racism
infecting this nation,
I am calling out this morning.
Calling out beloveds
whose own humanity has been displaced
by the White supremacist culture of America.
Yeah. All my White people.
Calling us in
to revision this country.
Because our own humanity is lost
when we deny it to another.
Because this is no way to live.
Remember?
I tend to get it from both sides when I talk about spiritual practice: many of my fellow skeptics blanch at the word “spiritual.” And many Buddhists, Hindus, Christians, Sufis, and what-have-yous seem to think that rationality and spiritual practice are at loggerheads. But humanists value connectedness and experience wonder just like everyone else. As far as I’m concerned, that’s spirituality.
I grew up Pentecostal. The spiritual practices taught in that tradition are daily bible reading and prayer. There is much talk of “having a prayer life.” As a kid, I assiduously read the King James Version of the bible. I completed the task when I was twelve. Admittedly, I didn’t understand much of what I read, but I credit that practice with preparing me for reading Modernist literature when I got to college. What’s a little James Joyce after you’ve read Leviticus at twelve?
Along about the time I was fourteen I began questioning praying in the manner I had been taught—petitionary prayer. I decided that it was presumptuous to ask God (if that god knows all and can do everything) for anything. On the other hand, I knew then, and I still believe, it is mentally healthy to pause, consider the needs of others, and think of ways that one might help others achieve those needs. That’s another sort of prayer entirely.
Nowadays Christians have rediscovered “contemplative prayer.” It is an interesting practice. But it wasn’t much known back in the days when I was searching.
When I was twenty-two I traveled to Boulder, Colorado to Naropa Institute. I went to study at the Jack Kerouac School of Disembodied Poetics. I went because my poetry hero, Allen Ginsberg, was there. I discovered the serious practice of Buddhism.
At Naropa, Ginsberg and Gary Snyder both taught that meditation had to be an end in itself—the point isn’t to meditate on something to write or to be a better writer. Meditation just is. The point isn’t “enlightenment.” Rather, meditation tunes the mind.
I have to admit, I’m fidgety. I didn’t meditate well then; I don’t meditate well now. The writing of poetry became for me a spiritual practice. That, to, focuses the mind and centers one in the moment. I have continued that practice through my life—through births, deaths, disappointments, divorce. Every day, I write. It is part of me. Some days it has been all I have had to keep me going.
I use tricks to keep my writing a priority. I blog. I work on a chapter of the Daodejing every day, polishing a translation I have been working on for a long time.
Most days, I also practice meditation in the Buddhist manner that I learned at Naropa, even though I’m still fidgety. I sit down, quiet the mind, watch the thoughts pass, and realize that they are thoughts. The Buddhist master Thich Nhat Hanh perhaps sums up Buddhist meditation best in his book Being Peace:
A human being is like a television set with millions of channels. If we turn the Buddha on, we are the Buddha. If we turn sorrow on, we are sorrow. If we turn a smile on, we really are the smile. We cannot let just one channel dominate us. We have the seed of everything in us, and we have to seize the situation in our hand, to recover our own sovereignty.
For me, anyway, the great Buddhist insight is that each of us has the ability to step between a thought and a reaction . . . to realize that our minds are creating stories, that these stories shape our lives, and that these stories can be slavishly followed . . . or changed.
Writing poetry and meditating have sustained me as a humanist. Sure, “spiritual” is an overused word in North American culture. But in that heap of salesmanship, there are some real gems.
I could be wrong, but I rather suspect that Valentine’s Day is the most widely despised holiday in the country. Really, unless you’re in the small minority of people who are in the throes of romantic passion, what’s to like? You don’t get a day off of work, there’s no religious ceremony or significance, and for weeks ahead of time the stores are filled with a boatload of pink and red crap that nobody needs, and hardly anybody actually wants. Jewelry store commercials aside, the number of lives that would be improved by the gift of a heart-shaped diamond is, I suspect, shockingly small.
Worse than that, for many people the holiday is an affront. If you are single, it’s a reminder that society expects people to pair up, and a suggestion that you are probably a loser because you’re alone. If you’re in a long-term relationship that has become more centered on helping with homework and making sure that there is milk in the frig than on lust and making googly eyes at one another, it’s a reminder that popular culture is obsessed with passion and falling in love, and no one will ever make a blockbuster movie that looks anything like your life. If you’re gay or lesbian or in any kind of non-traditional relationship you know that there probably isn’t going to be a card in the drugstore that is in any way designed with your kind of love in mind. And if you’ve recently been through a break-up, or your relationship is going through a rocky period from which it may or may not recover, or your spouse has died, well, then Valentine’s Day is pretty much designed for your own personal torture.
So here’s my suggestion: Maybe a better way to celebrate Valentine’s Day than by buying candy and flowers would be to embrace the fact that love is often difficult. Rather than a day about romance, why not a day for concentrating on loving something or someone that makes you uncomfortable?
You might want to start by loving your crooked toe, or your stretch marks, or the flabby skin on the back of your arms. Anoint them with lotion, and a long, loving look, and consider the possibility that they really don’t need to be any different than exactly what they are.
You could try loving your neighbor who plays loud music and leaves his RV parked so that you can hardly get in your driveway. Maybe the music is his only stress reducer after caring for elderly people all day; maybe the RV is the only place his son has to live; maybe he’s so busy trying to hold his life together that he forgot to consider what would be most convenient for you.
You could work on loving your daughter’s crappy fourth-grade teacher who doesn’t appreciate your child’s unique gifts and has failed to teach her the structure of a paragraph. Chances are good that there are too many kids in the classroom to give each their due and the teacher is exhausted simply from trying to maintain some semblance of civilization until the bell rings.
You could try to love the person ahead of you in the line at the grocery store who has 27 items in the express lane, or the punk who cut you off on the freeway, or the customer service representative from the cable company who does not appear to have the slightest idea what “service” might mean. Just for today, since it’s a holiday.
You might even go all out, and work on loving your ex, or the person they left you for. Not necessarily forgiving, and certainly not forgetting, but just a little warmth, a little bit of an open heart for someone who, like everyone else in the world, is trying to find happiness in the best way they know how. Which isn’t necessarily a good way, but there you have it.
Just for this one day you could practice love not so much as a feeling but as a choice, a discipline, a practice. You could start with the conviction that everyone certainly needs love, and the possibility that everyone deserves it. Not because they have earned it, not because they are loveable, but because each of us is capable of being an instrument of grace, which is another name for the love that we don’t have to earn or deserve.
Happy Valentine’s Day. And good luck.
This winter has devastated my sub-tropical garden in New Orleans. I was out of town when the last polar vortex dipped down for a visit. In my absence, all of the plants that I had brought into the house during the first big freeze were left outside to melt into gelatinous puddles. The joyful exception to the sad stories in my garden is the camellia.
And I am not the only one who is excited about the flowers. The honey bees amped up their buzz big time when I snipped a few branches off to share with a friend.
I imagined for a moment that I could hear the thoughts of the cold, hungry bees.
What the #%&$# was the large two legged doing, walking off with these precious blooms???
Perhaps the bees were buzzing nothing of the sort, but it made me think about how hard it is to celebrate the gift of abundance from a mindset of scarcity.
I recently bore witness to a white man proactively insist that the construct of systemic racism is not real, but rather slanted propaganda. That there are only individuals, no such thing as collective identities…
How deep the fear of losing the flower of privilege must be, for such loud, unsolicited buzzing.
How terrified to share what grace has provided…
Bees know the truth and the power of the collective. May we be so wise.
On a blazingly sunny January morning, I marched into a sanctuary outside of Denver, Colorado behind three huge paper maché puppets.
They were elaborately fashioned, built on backpacks so they could be carried on the backs of their puppeteers:
A brown skinned grandmother, two white braids and a kerchief, a coat hanger twisted into a pair of wire rimmed glasses on her kind face.
A smiling mama, her cheeks pink and a bright red mouth up turned at the sides
A huge little baby, wrapped in a swaddling blanket, paper maché pacifier in her mouth
Behind the puppets, people carried banners: red, orange, yellow, green, blue, violet. The colors of the rainbow waving: “Welcome, welcome all and all whom you love.”
Behind the banners marched the ministers and religious educators who had come from down the street and across the country, from East and West, North and South, to celebrate the ministry of a young woman, my colleague and dear friend, Kierstin Homblette.
Kierstin, now Rev. Kierstin, is a community minister serving our Unitarian Universalist Association as the Beloved Community Coordinator for the Denver-Boulder Cluster – seven congregations working together to affect social change in the Rocky Mountains.
Rev. Kierstin’s work includes advocating for Immigration Reform – the puppets are carried by Unitarian Universalists and their community partners in rallies and demonstrations to remind supporters and anti-immigration activists and, perhaps most importantly, lawmakers, that Immigration Reform is about families: about babies and mamas (and daddies) and grandmothers.
Rev. Kierstin also works for full equality for Lesbian, Gay, Bisexual, Transgender and Queer people and families. The rainbow banners, with their waving welcome, celebrating the inherent worth and dignity of all people, reminding us that our communities have work to do to ensure that all are equal. And so people are working together to legalize civil unions (as they recently did in Colorado) and marriage (they are still fighting for that) and caring for LGBTQ youth who are at far greater risk of homelessness, and working to safeguard the rights of transgender and gender non-conforming people, remembering that we are all worthy of a life without fear, and working together to ensure a life of dignity and protection under the law for all people.
As we sang and danced our way into Kierstin’s ordination, we sang the Zulu words of that now familiar song: Siyahamba, Siyahamba ekukhanyeni kwenkos’ We are marching in the light of God.
Nearly two hours later, after Kierstin had accepted the call to ordination from the seven-area congregations and had been presented with the trappings of ministry: the clerical collar she wears to the state Capitol on lobby visits, the robe, symbol of the educated ministry, and the stole, symbol of the preacher; after we had heard words from Martin Luther King Jr. telling us that the salvation of our society would come as love, and love alone; after we had heard the poet Marge Piercy’s words telling us that harvest comes; after Rev. Alicia Forde remind us in an inspired sermon that we are still far from coordinating the Beloved Community – that vision King had and we share, a community of Freedom and Justice through Love – but that we have the tools we need to do so; after we had laid our hands on Rev. Kierstin and offered her our blessings: Love, Laughter, Peace, Courage, Strength…
After all that and much more, we lifted our voices in song once again.
This time in a gospel hymn. “I need you to survive,” we sang.
I need you, you need me, we’re all a part of God’s body.
Stand with me, we sang, believe in me, we’re all a part of God’s body.
I marched out of that sanctuary feeling more alive, more inspired, and more awake to the joy, the possibilities, and the profound nature of what we are doing together in our congregations and in the world than I have felt in a long time.
There is much planting and tending ahead, but in the end, the harvest does come.
With Blessings on and Gratitude for the ministry of Rev. Kierstin Elizabeth Homblette.
The Seven Of Pentacles
by Marge Piercy
Under a sky the color of pea soup
she is looking at her work growing away there
actively, thickly like grapevines or pole beans
as things grow in the real world, slowly enough.
If you tend them properly, if you mulch, if you water,
if you provide birds that eat insects a home and winter food,
if the sun shines and you pick off caterpillars,
if the praying mantis comes and the ladybugs and the bees,
then the plants flourish, but at their own internal clock.
Connections are made slowly, sometimes they grow underground.
You cannot tell always by looking what is happening.
More than half the tree is spread out in the soil under your feet.
Penetrate quietly as the earthworm that blows no trumpet.
Fight persistently as the creeper that brings down the tree.
Spread like the squash plant that overruns the garden.
Gnaw in the dark and use the sun to make sugar.
Weave real connections, create real nodes, build real houses.
Live a life you can endure: Make love that is loving.
Keep tangling and interweaving and taking more in,
a thicket and bramble wilderness to the outside but to us
interconnected with rabbit runs and burrows and lairs.
Live as if you liked yourself, and it may happen:
reach out, keep reaching out, keep bringing in.
This is how we are going to live for a long time: not always,
for every gardener knows that after the digging, after the planting,
after the long season of tending and growth, the harvest comes.
I have fallen a bit behind. I had high hopes this year of completing the Thirty Days of Love activity calendar with my kids, filling our journal with words, our minds with thoughts, and our hearts with love.
But, alas, we have fallen behind. Our ambitious expectations have been thwarted by dinner preparations and laundry and homework and basketball practice.
Our journal is filled with many blank pages of good intentions.
We have fallen behind, but we are still trying. So this morning, we pulled out the activity calendar and set out to making up for some lost time. We talked. We wrote. And we talked some more.
One of the things that we talked about was Brave Love (an activity from February 2 – I told you were are a little behind).
I asked my boys what Brave Love is and how we see it in action. My seven-year-old son Jackson said that Brave Love means standing up for others. We talked about how Brave Love is tough and scary sometimes and how sometimes Brave Love isn’t so much about love for a person as it is love for humanity as a whole. We talked about how Brave Love is forgiveness and second chances.
We talked about how love isn’t just flowers and hearts and fuzzy feelings, about how Brave Love is doing the right thing even when it’s really, really hard. Jackson told me about how he showed Brave Love when he stood up for a friend who was being picked on a few weeks ago. He talked about how a classmate showed Brave Love when she agreed to go last in the game they were playing at recess. He talked about how another classmate showed Brave Love when he told some kids to stop kicking down their snow fort.
Yes, love is patient and love is kind. But there is a tough and clumsy and scary side of love, too; there is Brave Love.
And, really, I think that Brave Love is the one that trips us up over and over again. Because Brave Love is confusing and messy and hard.
Brave Love is an action, not a feeling. It means listening more than we talk. It means pausing for a moment before reacting. It means meeting another person where they are at, taking one step closer to bridging the gap. Brave Love means standing up for the underdog even when it means that we might suddenly become the underdog ourselves.
Brave Love is a deep breath and a gentle touch when what we really want to do is walk out of the room and shout obscenities. Brave Love is being the first one to say “I’m sorry,” even if we are convinced that we are 100% right. Brave Love is speaking up when we need to and shutting up when we need to, and knowing when one route is better than the other. Brave Love is the courage to love ourselves just as we are. And sometimes Brave Love is simply showing up, with an open mind and a welcome heart.
Brave Love is tough and clumsy; it is unattractive and scary. Brave Love makes us vulnerable to hurt and embarrassment.
But Brave Love also builds bridges and opens doors and changes lives.
In a way, I suppose, Brave Love is like our attempt at the Thirty Days of Love activity calendar: a little disjointed and stumbling, with its fair shares of missed opportunities; but filled with good intentions and compassion and big-heartedness, with try-again’s and new beginnings.
What do you think Brave Love is?
I grew up in the Pentecostal church. When I was ten, I knew just how the world would end: “the fire next time.” Tribulations. Seven seals. The four horsemen. Rainstorms of blood and fire. And what was more, this was coming any day now: the present terrible state of the world had been precisely prophesied in the book of Revelation in the bible. All you had to do was read it yourself.
Polls indicate that roughly half of Americans are waiting for some variation on this theme. For some, it’s the Rapture; for some the Second Coming; for others the Apocalypse, but roughly half of Americans are waiting for a supernatural end to human history and the earth.
Why do people think that? There a lots of conjectures—people who feel oppressed, marginalized, or poor often hope for an immediate end to their . . . tribulations. I also suspect the fear of aging and death figures in. After all, if the world ends today, I don’t have to go through the death process. And I suspect that it also has to do with the desire of human beings to live in extraordinary times—I’m special; the end of the world is special; therefore, the world will end while I am alive.
Then there is how we deal with the fact that the end never comes. Oddly enough, it appears to be that rather than giving up on predicting the end when the end doesn’t come, believers merely begin to reinterpret and believe all the more.
Odd. Human nature. Something we need to ponder a bit.
Jakob van Hoddis was a young man in the early part of the Twentieth Century. He was a poet. And a socialist. A German Jew. And he had some mental health issues. He began to ponder the end of the world and wrote this poem, “Weltende.”
Dem Bürger fliegt vom spitzen Kopf der Hut,
In allen Lüften hallt es wie Geschrei.
Dachdecker stürzen ab und gehn entzwei
Und an den Küsten – liest man – steigt die Flut.
Der Sturm ist da, die wilden Meere hupfen
An Land, um dicke Dämme zu zerdrücken.
Die meisten Menschen haben einen Schnupfen.
Die Eisenbahnen fallen von den Brücken.
The hat flies off the pointy-headed bourgeois;
in all the winds there’s an echo, like screaming.
Roof tiles fly and break in two
and on the coasts, one reads, it’s flooding.
The storm is here, the wild sea hops
onto land to crush thick dams.
Most people have runny noses.
The trains fall from the bridges.
(author translation)
Now here’s the irony: as a German Jew, as a “degenerate” poet, and as someone with mental health issues, van Hoddis had three strikes as far as the Nazis were concerned. And, indeed, in 1942, the sanitarium where van Hoddis had gone was cleared of its patients and all were killed.
End of the world, wasn’t it? But van Hoddis shows us the irony of apocalyptic literature: it’s wish fulfillment. In the book of Revelation, the bad people, who are people who persecute Christians, get what they deserve. Justice at last reigns supreme.
As a socialist, van Hoddis wanted the upper-middle class to get its comeuppance, and so in the poem, a wind blows the hat off ones pointy head.
You can see this wish-fulfillment tendency for yourself—take a peek at any apocalypse you like, and what you’ll find is the bad guys punished. Sometimes the bad guys are those who aren’t Christian. Sometimes they are warmongers. Sometimes they are the “liberal media.” Sometimes they are the “pointy-headed bourgeois.”
The upshot is always that a power greater than ourselves sets everything right.
You’ve read and heard the descriptions:
And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. (Isaiah 11:6 ASV)
(By the way, the lion lying down with the lamb is not in the bible. That phrase is a conflation of two verses from Isaiah, the other being:)
The wolf and the lamb will graze together, and the lion will eat straw like the ox; and dust will be the serpent’s food. They will do no evil or harm in all My holy mountain, says the Lord. (65:25)
Now wait a minute. Wolves and lambs do not get on well together. And lions don’t eat straw. But this is the problem with apocalypse: it is in its very essence magical thinking. The very nature of our world is that lions are not vegetarian.
So, back to my question: Why is apocalypse so interesting to so many?
Because long-term solutions are not interesting.
Long-term solutions are difficult. And boring. And require committees and task forces and lots and lots of charts and graphs and talking, talking, talking.
Who wants to work on a long-term solution when we can have our cake right now: the wind blows the hats from the middle class and snakes no longer do that gross thing when they digest rats. The serpents take to eating dirt. Nice world!
Unitarian Universalists are guilty too. One of our greatest hits among our hymns is “We’ll Build a Land.” I like it too but some of the lyrics go,
We’ll build a land where we’ll bind up the broken
We’ll build a land where the captives go free
Where the oil of gladness dissolves all mourning.
Oh, we’ll build a promised land that can be.
Wait a minute! No—it CAN’T be! Gladness does dissolve mourning, yes, but you can’t bottle that and pour it on everyone’s head. Gladness and mourning have to exist side by side, and wolves and lambs are just not going to “graze together.”
That hymn is a great way to buck ourselves up, but for real . . . it ain’t happenin’.
And quick-fixes in the real world turn more often into Pol Pot’s Cambodia or Pinochet’s Chile.
Lions can’t survive on grass. And we human beings are going to fix the problems that we have created . . . or not.
I’m not a prophet, but I can make a couple of predictions that I”m fairly certain of: One, lions will never eat straw . . . and some people will always choose a quick buck over the collective good; and two, “god” will not smite these people (at least in a timely manner). What those two things add up to is this: we are on our own. If anything is going to get fixed, it is up to us to do it. (And we know that our opponents are very content to have us curl up, get angry, and stare at our navels.)
Yet accepting “apocalypse never” liberates us to get down to the tasks at hand.
This week, our kid’s favorite book-to-have-read-to-her is Lift Every Voice and Sing. Illustrated by Bryan Collier, the book creates a pictorial narrative for the words of the hymn written by James Weldon Johnson in 1900. It is not the lightest bedtime reading, for me—“We have come over a way that with tears has been watered, / We have come, treading our path through the blood of the slaughtered”—but our Little Bean is very clear when she hands me the book that this is the book she wants. And again, please. And again. She has been drawn to music since infancy and basically seems to revel in any book that gets us to sing to her, so that’s probably what the attraction is here. And so I sing it, with gusto, again and again, and again.
“God of our weary years, God of our silent tears, / Thou who has brought us thus far on our way; / Thou who hast by Thy might, Led us into the light, Keep us forever in the path, we pray.” This is not my theology. I do not identify as Christian nor as a theist. But this hymn with these words is in my (Unitarian Universalist) denomination’s hymnal. And this hymn with these words is recognized by some as “an anthem for African Americans in the struggle for equality.” Not only do I see no harm in singing this song and “reading” this book with our Little Bean over and over again, I like that on some level she is soaking in this song right now, the music, the lofty words, the images of children painted beautifully on the book’s pages.
Patheos editors ask bloggers this week: “does interfaith dialogue solve any real-world problems?” In thinking about that, I’ve realized that I see interfaith dialogue as more of a stance than a solution, a practice more than a product. Engaging with the very real differences in our world is a starting place to conversation, connection, and relationship. It entails a recognition that my story is not your story, that your child’s story is different and unique from my child’s story, and that while we might have some things in common as parents and our children might find some things in common as children, there are also many unique experiences, perspectives, insights and possibly hurts that are worth noting and opening up a conversation about. Stories are powerful because they allow us to have a glimpse of someone else’s experience, to get outside ourselves for a moment; in that way, stories can help us to transcend our own lives and concerns for a moment, and that is a marvelous, transformative thing: stories are transcendent.
When I think of the power of interfaith work, I think of Eboo Patel and his organization, the Interfaith Youth Core. In his first book, Acts of Faith, Patel showed how faith informs our lives, choices, decisions, and relationships to one another and to the world at large. We can attempt to operate in our own (little) world, surrounded by people we identify as “just like us” in some way(s), or we can acknowledge that we live in a multi-faith world rich with multiplicities of all sorts, and strive to understand how that reality informs so many others. As parents, I don’t think it’s ever too early for us to model and to work on cultivating respect for other people. Patel’s vivid storytelling brought it home for me, years ago: we live in a multi-faith world, and our children are going to be in cross-cultural, multi-racial, interfaith relationships with each other. How are we equipping them to engage meaningfully and compassionately with one another, right from the outset?
There is so much more to interfaith work than simply realizing and remembering that there are people with stories and life experiences that are different from our’s out there, but when a person is one-and-a-half years old, I don’t think that’s a bad place to start. There are kids with different colors of skin in our building, in our neighborhood, and in our world. There are kids with more toys and clothes and kids with fewer toys and clothes. There are kids who pray and sing and go to church or other religious gatherings more and less than we do, and who dress up more, less, and differently than we do to go to those services. Right now we as a family are just in the “exposing our kid to the truth that there are many ways to live and be” stage. I’m going to savor it for as long as I can, because I think it’s a kind of life path, really. A mantra. There are many ways to live and be. There are many right ways. There are many beautiful ways. May we of all ages interact with each other from that starting place, one in which we hold out mutual respect, we do not assume commonalities, we welcome differences, and we listen for the truths that are unique and important to each person. And when we are offered a chance to sing, let us lift our human voices and join in that marvelous opportunity to be a part of the chorus. May it be so.
A couple of week’s ago, on a cold Chicago afternoon, after being cooped up for most of the week, my husband and I looked at each other and said, “Let’s go bowling.”
Now, nothing says wholesome family fun quite like putting on some smelly communal shoes and listening to drunk men swear at the football game, but after being cooped up in the house for more of the week, we were just a little bit desperate.
Matt and Jack have gone bowling together a few times, but this was the first time that Teddy had been bowling. After trying on three (three!) different pairs of shoes, convincing him that the bowling ball that looked like Darth Maul was too heavy for him (he’s just a tiny bit obsessed with Star Wars), and showing him how to put his almost-four-year-old fingers in the ball and roll it down the lane, he was ready to go.
“Self! Self!” he stubbornly said in true Teddy fashion.
He walked to the line holding the ball with both hands and I have never been more certain that a trip to the ER for a broken toe would be in our near future. (By the grace of God, he made it out of the bowling alley with all ten toes intact.)
For ten frames, Teddy grabbed his ball, stepped up to the line, and heaved the ball as hard as he could down the lane. Most of the time, he rolled the ball right into one of the bumpers and it would sloooooowwwly bounce its way down the lane. On each of his rolls, the ball moved so slowly, in fact, that I was pretty sure that it wouldn’t make it to the pins. And, more than a few times, Matt and I exchanged a look that said, “Which one of us is going to ask the surly desk attendant for help when the ball stops in the middle of the lane?” (Fortunately, we never had to answer that question, but for the record, it would have been him.)
On every one of Teddy’s turns the ball moved at a snail’s pace, barely moving down the lane until, finally, it would make it to the pins and maybe even hit down a few. As one of THE most impatient people on the planet, I found the delay to be a bit unsettling at first. Waiting for the ball to plod down the lane, I felt nervous, jittery, and antsy.
But, after a few frames, I realized that what I was feeling wasn’t actually impatience; it was fear. Fear that the ball would never make it, fear that we’d have to ask for help from the surly man at the front desk, fear that Teddy would end up in a tantrumy heap of tears.
But, after a few frames, I realized that the ball would eventually make it to the pins even though it looked like it might stop moving at any moment. And with the fear of not making it subsiding, the waiting actually became the best part of it all. Because in the waiting, I had time to soak it all in. I could watch Teddy’s eyes light up as the ball moved down the lane, I could steal a few glances at my husband, and I watch my older son add up the scores on the screen.
Once the fear of never became the confidence of eventually, I was able to look at the waiting and the slowness in a whole new light.
And I wondered: How many other times have I mistaken fear for impatience? Fear of the never or the always. Fear of the falling and failing. Fear of dead ends and asking for help. Fear that without the end, the means just don’t matter.
And in this fast-paced, frenzy to get something or do something or hit the target, how much has gone unnoticed and how much enjoyment have I missed in the slow-moving journey?
I’ve been struggling a lot with impatience lately, wanting things to happen now, now, now. But I am realizing that this need for things to happen on my timetable is less about fulfillment and satisfaction, and far more about fear. Fear of losing control, fear that I will never make it, fear that I am somehow lacking just as I am and right where I am, fear that I won’t be satisfied until the pins are knocked down so to speak.
We tell ourselves that when the pins are knocked down, then we’ll be happy. When we get married, when we have a baby, when the kids are in school, when the kids are out of the house, when we get the job, when we get the promotion, when we are out of debt, when we buy a house, when we get an agent, when we get published, when we receive this award, when we land that sales account, when…, when…, when…then we’ll be happy. And all the while, the ball is moving slooooowwwwly down the lane and there is so much going on while it rolls if only we’d just notice.
The ball moves slowly, more slowly than we’d like, many times. And we wait and we wait and we wait, growing increasingly tired of all the waiting and more fearful that the ball might actually stop. And in all of that fear, we miss it. We miss the twinkly eyes and the emotions, the bouncing back and forth and the graceful movement to it all, the sights and sounds and people and various goings-on that are actually a really big deal if we’d just stop focusing so much on those damn pins at the end of our lane and trust that the ball will eventually get there.
After bowling for a few hours last Sunday afternoon, and watching the ball move slowly down the lane, I realized a few things. I realized that the ball will slowly, eventually, finally reach the pins; it just takes a little longer sometimes. I realized that if the ball does stop, you can always ask for help (even if you have to ask the surly man behind the desk), get a new ball, and roll again. And, most importantly, I realized that there is so much good stuff going on while we wait for whatever it is that we’re waiting for.
So take your time. Pay attention. Enjoy the journey.
And know that, even when the ball moves slower than we ever thought possible, that at least the pins are happy for few extra moments of peace.
This post originally appeared on the author’s website at www.christineorgan.com.
As we conclude this month focused on beginnings, I am struck by the renewed interest in early childhood programs. In 1966, I began my career as a teacher in one of the very first Head Start day care centers, housed in the Plymouth Settlement House in Louisville KY. It was a quality program that changed the lives of the 3- and 4-year old children enrolled in our center. Those 45 children had an exciting learning environment, committed teachers, good food, and a safe place for a nap. Field trips and stories were the order of the day. Language skills blossomed, and curiosity was nurtured. I saw first hand how much an age-appropriate quality educational program can mean to young children as well as their families.
In this month of beginnings, universal access to pre-kindergarten programs was focused on in the State of the Union address, as well as in the NY Governor’s State of the State message. In our push to see that every child has the opportunities a sound education can bring, we ask, will this make a difference? My experience suggests that it will not unless it is followed by a quality K-12 education. As they turned 5 years old, my students left our center with its full day, 11-month educational program. I was horrified when I realized that they would then be enrolled in half-day, 9-month kindergarten classes in a school with many broken windows, and few resources, with teachers who were not supported with books and field trips, art supplies and science equipment. I feared that everything we had accomplished would deteriorate in this new environment. Since then, when I have thought of my students who would now have turned 50, I wonder what happened to them? Was their beginning truly a beginning? Or was it the end?
Much of what has been touted as education reform over the past decade has focused only on ends in the form of test scores. Individual accountability for students and staff is the order of the day. Head Start is criticized because it didn’t change the future. But true beginnings require continuity into the future, and this requires teams of educators and parents building on the beginnings and believing that they can only be successful if they collaborate. No teacher or parent is an island, solely responsible for any outcome. I was a better teacher because I worked with a team. We collaborated with parents, visiting in their homes and inviting them into the center. In the public schools I worked in and to which I sent my children and grandchild, classroom teachers and special educators worked side by side. Art and music teachers were as important as math and reading teachers. Everyone had a role to play, and we are all successful when a child was successful and happy in learning.
So what is a beginning? Is it a starting place, a place to build on? If we don’t build together, then all these beginnings will be dead ends.
How will you build on a beginning in your community, in your life?
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