Reinventing the Sacred

In his 2008 book Reinventing the Sacred, complexity theorist Stuart A. Kauffman tells an apocryphal story of the invention of the tractor. Portable engines had been invented for the purpose of powering farm machinery in the early 1800s. The question by mid-century was how to embed an engine directly into the machinery. No reasonably-sized chassis could bear the weight of the engine. Eventually an engineer working on the problem suggested using the sturdy, rigid engine block itself as the chassis.[1] This solution led to the invention of the tractor. This story illustrates Kauffman’s principle of “emergence,” which describes how every new thing—new molecules, species, technologies, economies, cultures—comes into the universe for the first time—not at the very beginning, but as a part of a continuing creative process inherent in the universe. This principle is so compelling to Kauffman that he proposes we call it God. Hence the title of his book, Reinventing the Sacred.

It would never have occurred to me to read this book, but luckily for me, when Fred and Phil Sawyer purchased a sermon at last year’s goods and services auction, Fred assigned it. “Luckily.” As I remember it, Fred handed it to me saying something like, “I got nothing out of it; I’m not a biologist; maybe you can tell us why this matters.” I remember thinking, “I’m not a biologist either!” But I’m always up for a challenge. And reading this book was a challenge.  Much of the science is dense and beyond my comprehension. But I know enough to understand the significance Kauffman attaches to the science. And what he says does matter—not because he has found God, but because his science reveals a mysterious, creative dimension at the heart of the universe—one that can inform us in a profound way what it means to be human. Ready?

I think it’s fair to say the average human isn’t typically aware of a mysterious, creative dimension at the heart of the universe. We might catch fleeting glimpses of it in the midst of worship, or in the presence of beautiful art or nature. If we desire a more sustained experience of it we need to work at it. It requires a prayer life, a devotional life, a meditational life. It requires regular practices that connect mind, body and spirit to each other and to the world. But that’s not what the book is about. Kauffman contends we need a new scientific worldview. In fact, the reason we aren’t typically aware of the mysterious, creative dimension at the heart of the universe is because the reigning scientific worldview, reductionism, blocks such awareness.  

“Reductionism,” says Kauffman, “is the view that society is to be explained in terms of people, people in terms of organs, organs by cells, cells by biochemistry, biochemistry by chemistry, and chemistry by physics…. It is the view that in the end, all of reality is nothing but whatever is ‘down there’ at the … base of physics….”[2] What’s down there? Atoms and subatomic particles like pions, muons, guons and the Higgs boson. A string theorist would say there are vibrating strings down there.

Presumably, there are laws governing the behavior of these microcosmic entities, just as there are laws governing the behavior of planets and stars. If we can articulate these laws, if we can know what each minute entity will do in any given situation, then theoretically it is possible to know everything that will happen. This is reductionism’s goal. We’ve succumbed to the Galilean spell. Kauffman says “since Galileo rolled balls down incline planes and showed that the distance traveled varied with the square of the time elapsed, we scientists have believed that the universe and all in it are governed by natural laws…. Under this spell we have believed reductionism for over 350 years.”[3] The spell is seductive. If we can find the natural laws governing the physical world, then we can know everything that will happen in physics. Kauffman says knowing a natural law means we can pre-state what is going to happen. If we can pre-state everything that will happen in physics, then we can pre-state everything that will happen in chemistry and on up the chain: biochemistry, cells, organs, people, societies.[4] With such knowledge we can unlock every secret in the universe.

But Kauffman also reminds us of a shadowy truth at the heart of reductionism: “The more we comprehend the universe, the more pointless it seems.”[5] That is, physics only tells us what happens. It only tells us facts. There’s no meaning or purpose embedded in the interaction of subatomic particles. If everything—including consciousness—can be reduced to particles colliding, then at the heart of reality there is no meaning or purpose. There is no agency. Nothing utterly new emerges, and there is certainly no God. It’s all utterly pointless.

Kaffman resists this conclusion. He is convinced we aren’t just particles colliding. We have agency. There is meaning and purpose. These things didn’t exist at the beginning of the universe; they have emerged into the universe over time and they cannot be reduced to physics. Kauffman proposes to break the Galilean spell. He makes this proposal based primarily on his understanding of a concept in the theory of evolution called preadaptation. What is preadaptation? Any biological organism has features that are more or less adapted to its environment and enable it to survive and reproduce. But what happens if the environment changes—becomes colder or warmer, wetter or dryer—and the organism’s survival needs change? The study of evolution reveals that in such situations, some of the organism’s features may take on new functions that have no relationship to their original functions. Scientists call this preadaptation.

This is why Kauffman tells the tractor story. The engine block’s original function is to support the components of the engine. But some engineer imagined the engine block could also be used as the tractor’s chassis. The engine block wasn’t designed to be a chassis, but as needs changed, it emerged as a chassis. It was preadapted to function as a chassis even though it wasn’t designed to function as a chassis. Kauffman also talks about screwdrivers, which were designed to turn screws. “But how many other novel uses can the screwdriver be put to? It can be used to open a can of paint … to scrape putty from a frozen window … to defend yourself against an assailant … as an object of art … as a paperweight … to carve your initials on a fine tabletop, spear a fish, crack a coconut, chop down a tree using a rock to hammer if you are on an isolated island making a hut.”[6] When we use a screwdriver for any purpose other than turning screws, we can say it is preadapted for these other functions.

That’s the principle. Returning to actual biology, Kauffman talks about how the three bones in the fish jaw were preadapted to evolve into the bones of the middle ear in mammals. He talks about how ancient fish lungs evolved by preadaptation into the swim bladder. There are countless examples of preadaptation in nature. It is one of the primary mechanisms by which novelty emerges into the universe. And whenever something new emerges into the universe, it also changes its environment, putting survival pressure on other organisms, thus creating opportunities for emergence to continue in endless cycles. Emergence does not violate the laws of physics, but there is also no physical law that fully governs it either. Kauffman says there can be no such law because “we have not the faintest idea of what all possible [environmental changes] might be … and no way to list all possible … environments with respect to all … features of organisms. How would we even get started on creating such a list? Thus we cannot [pre-state] the …  preadaptations that will come to exist in the biosphere.”[7]

Remember the mysterious, creative dimension at the heart of the universe? Here it is. Reductionism can’t explain it because reductionism requires laws. Emergence is a partially lawless phenomenon.

Kauffman calls this mysterious, creative dimension at the heart of the universe God. Throughout the book he is clear he can’t accept the idea of an all-powerful, transcendent, Creator God. But he also can’t accept reductionism’s pointless universe. He believes he has found a third way, a scientifically describable creativity inherent in the universe which, because no natural law governs it completely, is also eternally mysterious. Isn’t God a good name for it? This is how he reinvents the sacred. But there’s no reinvention here. Most theologians would call his theology pantheism, the idea that God is synonymous with the natural world. If the natural world is inherently creative, partially lawless and unknowably mysterious, then God is creative, partially lawless and unknowably mysterious. Pantheism comes in many forms and is quite ancient. I’m a pantheist. Many Unitarian Universalists profess some form of pantheism, even if they don’t use the word.

I’m not blown away by his theologizing, but I’ve loved contemplating what it means to be human in this inherently creative, partially lawless, unknowably mysterious universe. Every time Kauffman illustrates how some biological process, or the human mind, or the biosphere, or the economy or human culture cannot be reduced to physics, cannot be contained within the boundaries of natural law; or how some change in biology, the economy or culture cannot be pre-stated—his science reveals an infinite space all around us and in which virtually anything can happen. He calls it the adjacent possible. Every possible preadaptation, every path to something new exists there, and everything that emerges new into the universe emerges there. This doesn’t mean that every new thing that can happen will happen, but something new will happen. In a sense we are constantly entering a sliver of the adjacent possible.

As an example, he notes “that the early Earth … had only a small diversity of organic molecules, perhaps a hundred or a thousand different compounds. Today there are trillions of different organic compounds spread among the roughly 100 million living species. The biosphere has exploded into its chemically adjacent possible. We will find similar explosions in economics, human history and elsewhere…. The creativity in the universe is tied to the explosions into the adjacent possible.”[8] Every new chemical compound, cell or organism, every new use for a screwdriver, the inner ear, the swim bladder, the automobile, the airplane, the emergence of  smell, sight, hearing, taste, touch through evolution—even every new thought—

brings us into the adjacent possible. And every time something new comes into the world, a new adjacent possible comes into existence. Endless creativity.

I invited Molly Vigeant to compose a poem in response to the prompt: “is the human mind like a computer?” She wrote: my mind connects / each neuron / like a cable to a memory / that means something to me, / my cables connect / finding results to your questions, / to my questions / but i do not display the results / you see my mind / does not work like that laptop …. I gave her this prompt when I was reading Kauffman’s chapter on the human mind. He asks whether or not the human mind is like a computer. He and Molly agree. Our minds do not work like laptops. Computers are algorithmic. They use algorithms to make complex calculations. Humans use algorithms—long division is an example—but is the human mind algorithmic like a computer? For an algorithm to work, there must be boundaries. There must be what Kauffman calls a pre-stated problem space. The algorithm finds a solution within the boundaries of the problem space. Once the problem space is pre-stated, there are many solutions that can be found within the space, but not beyond it. There is no adjacent possible for computers. Laws set limits. The human mind, however, knows no such limits. Molly almost begs us, “Please / don’t call me a computer /when I compose rhymes, call it the power / of a human mind.” Kauffman says, “the human mind, like a ghost ship, keeps slipping free of its computational moorings to sail where it will. It does so because it is nonalgorithmic. This freedom is part of the creativity of the universe.”[9]

Yes! The human imagination crosses boundaries into the adjacent possible all the time: in dreams, in creative endeavor, while under pressure, in the throes of passion, in problem-solving, in prayer, in meditation, while doing yoga, dancing, running, day-dreaming, free and easy wandering. I’m mindful of our opening words from Howard Thurman: “The movement of the Spirit of God in the hearts of [people] often … causes them to anticipate a spirit which is yet in the making.”[10] Any time we’re struggling and realize we need to live differently, the adjacent possible beckons. Any time we encounter difficulty, hurt, tragedy and need to adapt to new circumstances, the adjacent possible beckons. Any time we’ve become weighted down by habit or addiction and need to reinvent ourselves, the adjacent possible beckons. But it cannot be pre-stated. There is no way to know ahead of time what the mind will imagine, what answers will emerge. We’ll know once we’ve found our way there.

This is what it means to be human. We live in a partially lawless universe, not knowing what the future may bring. In this sense we are surrounded by mystery, which can be terrifying. But we are also surrounded by infinite pathways, infinite promise. The adjacent possible is always accessible. Knowing this, trusting this, believing this, let us not fear mystery but rather embrace it. Let us live in consort with the creative heart of the universe. Knowing the adjacent possible is there, may we find inspiration to meet the challenges of our lives. Knowing the adjacent possible is there, may we be hopeful people.

Amen and blessed be.

[1] Kauffman, Stuart A., Reinventing the Sacred: A New View of Science, Reason, and Religion (New York: Basic Books, 2008) pp. 151-2. Kauffman says this “is how tractors are made,” but he doesn’t cite any sources. A quick google search informs me that “in 1892, John Froelich invented and built the first gasoline/petrol-powered tractor in Clayton County, Iowa, USA. A Van Duzen single-cylinder gasoline engine was mounted on a Robinson engine chassis, which could be controlled and propelled by Froelich’s gear box.” See: https://en.wikipedia.org/wiki/Tractor.

[2] Kauffman, Reinventing the Sacred, pp. 10-11.

[3] Kauffman, Reinventing the Sacred, p. 131.

[4] Kauffman refers to the early 19th-century French scientist, Simon Pierre LaPlace, saying that “the entire universe and all the events within it, from particles colliding to nations at war, could be understood as nothing but the motion of a very large number of particles.” Kauffman, Reinventing the Sacred, pp. 14.

[5] Kauffman, Reinventing the Sacred, pp. 18.

[6] Kauffman, Reinventing the Sacred, p. 188.

[7] Kauffman, Reinventing the Sacred, p. 132-3.

[8] Kauffman, Reinventing the Sacred, p. 64.

[9] Kauffman, Reinventing the Sacred, p. 188.

[10] Thurman, Howard, Footprints of a Dream: The Story of the Church for the Fellowship of All Peoples (Harper, 1959).

 

Circle of Race Unity Meets at UUS:E

On Tuesday evening, May 31st, at the Unitarian Universalist Society: East in Manchester, the ‘Circle of Race Unity’ (CRU) team facilitated a public dialogue on race and racism. Through meaningful conversations CRU believes people will learn to be respectful of others, accept their diversity as a benefit, and appreciate their contributions to humanity’s social well-being. The event attracted thirty participants from seven surrounding towns.

CRU is a diverse group dedicated to improving communication between people of different cultures, religions, races, nationalities and other distinctions. CRU’s members are based largely in the South Windsor area.

CRU members began the event with short video featuring the CEO of ATT–who is white–speaking to a group of his company’s managers about how he had been unaware of some of the bitter racial realities in the life of a close friend who is African-American.

After a short period which focused on the reasons that prompted those in the audience to attend the event, the group divided into four breakout sessions to discuss individual topics on race. Lively, informative and heart-felt discussion was followed by a social hour at which participants continued to deepen relationships.

CRU plans to hold follow-up sessions over the summer and in September to continue working on ways to improve relationship among diverse people. Watch this website for updates!

Addiction and the Art of Surrender

Back in the Day

Back in the day when they allowed smoking at AA,
the nicotine haze hung in the air and clung
to my skin and hair for days,
like the memory of no memory
from too many chardonnays
that hung heavy on my newly cleared brain.

Back in the day, when I could drink any man
under the table and then dance naked on top of it,
coming to a week later with no recollection
of what had gone down, who knew that someday,
I would come to know myself again in crowded,
blue smoke clouded church basements all over town?

When a new state ordinance outlawed cigarettes
in the meeting halls, all of us drunks,
trying to live without a drink a day at a time,
didn’t think we could make it through an hour-long
meeting without a butt, but we stayed anyway,
drumming our yellowed fingers on the table tops,
gripping our coffee cups and listening for our lives.

We assembled again and again, again hearing
Jimmy K. tell about killing that girl with his old Chevrolet
and Maureen B. trying to reclaim her kids from the system
she had lost them to on her last big bender, and I knew
it could’ve been me, leaving my babies asleep in the car
while I ducked in for a quick one with the guys at Jack’s,
or drifting over the yellow line and not coming back.

Back in those days I was sucking wind like all of them,
running a race against the bottle I could never win
without crashing and burning everything in sight.
Those were the days before I gave up
the fight and surrendered, hauled the wreckage
of my past into God’s smoky cellars,
and finally learned how to breathe again.

~ Penny Field

“13th”

On Saturday evening, January 14th, at 6:00 PM, in partnership with Moral Monday CT and the Industrial Workers of the World, UUS:E will show the Netflix film, “13th ” about the Thirteenth Amendment to the US Constitution and how it provides the foundation for the mass incarceration of people of color in our era. Bishop John Selders of Moral Monday CT and Rev. Josh Pawelek will lead a discussion of the film. We will also conduct a letter-writing session to current inmates who are attempting to unionize in order to end the exploitation of their labor by the prison-industrial complex.

We’ll provide pizza at 6:00 PM.

If you are planning to attend, if you’d like childcare, or if you’d prefer something to eat other than pizza, please contact Rev. Josh at revpawelek@sbglobal.net.

Thanks!

 

 

Service of Healing, Hope and Commitment

Unitarian Universalist Society: East will offer a
“Service of Healing, Hope and Commitment” 

DSC_0009

Thursday evening, November 10, 7:00 PM

Join us for prayer, meditation, song and fellowship.

This service is an effort to acknowledge and begin healing the pain and fear that many people are feeling after a long,ugly and divisive campaign–and then to recommit to a vision of a fair, just, inclusive, anti-racist, anti-sexist society.

 

Attending General Assembly as an Armchair Traveler

UUA General Assembly

Attending General Assembly as an Armchair Traveler

General Assembly 2016 AttendeesAre you interested in doing some armchair traveling? The four members of UUS:E who attended the General Assembly of Unitarian Universalist Congregations (GA) in Columbus OH in June would like to take you on a journey right in the comfort of your home. You can see videos and read articles about everything described in this article—and much more—at http://www.uua.org/ga.

This year’s delegates were Stan and Sue McMillen, and Ted and Nancy Pappas. Among us we have a couple of centuries of UU experience, but we still find that a five-day gathering of thousands of UUs can be challenging, moving, inspiring and exciting.

The heart-opening experience started with the Banner Procession, where our elegant satin chalice moved among nearly 300 other congregational standards. “The opening remarks from Rev. William Barber were overwhelmingly inspirational and struck at the heart of our nation’s oppressive racism, sexism and anti-LGBT attitudes,” says Stan.

GA participants were lucky enough to hear from Rev. Barber again, along with Jewish and UCC leaders, at a rally and public witness entitled State of Emergence: Faith Filled People Rally for Racial Justice. Many who attended said it had the music and pacing of a revival. “The speakers were articulate and emotional; very moving. There was a very large crowd in attendance and it felt like we were cohesive in our focus on the topic and directions to take,” says Sue

Challenge Yourself

During that welcoming celebration, UUA President Rev. Peter Morales, asked participants to challenge themselves during GA – to get out of their comfort zone and try something entirely new. For Ted, that new experience was a workshop on The Spirituality of Hip Hop. “I made a conscious choice to go into something entirely new, and learned that hip hop is a contemporary, valid language that speaks to members of many cultures,” Ted says. “It’s important to understand that conversation if we want to have real communication.”

Those who attended the fantastic public worship on Sunday morning heard some of that communication, as Dr. Glen Thomas Rideout provided moving and spiritual commentary in counterpoint with the glorious GA Choir that he was leading. This was one of the highlights of the entire GA, and is well worth watching on line!

Defending Our Democratic Principles

Every other year, delegates choose a Congregational Study/Action Issue of broad national significance for a four-year period of study and action with opportunities for congregational and district comment. At the 2016 GA, delegates chose “The Corruption of our Democracy” (www.uua.org/statements/current) Congregations study this topic and take actions that raise awareness and work toward a more representative governance. At the same time, we are entering Year 3 of the cycle for “Escalating Inequality,” which was a theme throughout many of the workshops and worship experiences.

The delegates also chose three Actions of Immediate Witness, statements that express the conscience of the GA at which they are passed. The final text will be posted by the UUA in August: (1) Expressing solidarity with Muslims; (2)-Advocating gun reform following the Pulse nightclub massacre, and (3) Affirming support for transgender people. Once these are published, UU leaders at the local, regional and national levels “may use them as a basis for public statements on the matter and are urged to act on them.”

New Leadership for the UUA

At the 2017 GA in New Orleans, UUs will vote for a new president to serve as the denomination’s chief executive officer for a six-year term. Similar to American political conventions, delegates are instructed by their home congregations to vote for a particular candidate. We attended a forum to hear from the candidates, who all have great ideas for our faith community: Rev. Susan Frederick-Gray, Rev. Alison Miller and Rev. Jeanne Pupke. Take a look at the video on line at uua.org/ga, read the coverage in the UU World and watch for opportunities to hear more directly from the candidates – they will be visiting each region and providing webinars where they answer our questions!

A Huge Kaleidoscope

Finally, there is no way to summarize the experiences the four of us had at GA. We went to a reception honoring Martin Luther King III, attended more than 20 workshops (collectively) and reconnected with former UUS:E members –including Bailey Saddlemire, a high school junior who will be one of two youth observers to the UUA national board!

One More Snapshot

angels GA 2016Westboro Baptist Church in Kansas sent a small number of protesters to the Columbus Convention Center to protest against UU support for LGBTQ people and abortion rights. Stan and Sue attended the counter-demonstration with hundreds of other UUS, including young people wearing angel wings sent by the Orlando UU congregation. Stan describes it: “As we marched to the site where Westboro had assembled, we sang and chanted “Love Wins” until the Westboro folks walked away. It was very moving.”

We hope to share some of this at the UU:E worship service on September 25. But please experience this for yourself, by looking at the workshops and worship services on line, and planning to attend the New Orleans General Assembly, June 21-25, 2017.

A Remote Important Region

Rev. Josh Pawelek

Josh at Ministry Days“And so I appeal to a voice, to something shadowy, / a remote important region in all who talk”[1]—words from twentieth-century American poet, William E. Stafford. I don’t pretend to know what the poet meant by the phrase, “a remote important region,” though I suspect it was something he felt, something essential in us he imagined must be real and must be accessible. But it isn’t easily accessible. It is shadowy, remote.

As we come to the end of the 2015-2016 congregational year, I want to reflect on a theme that has caught my heart and with which I’ve been wrestling in my preaching over the past year. Maybe Stafford didn’t have words for this remote, important region; or maybe he did but he didn’t want to name it explicitly; and maybe this isn’t what he meant at all: but when I encounter this appeal “to something shadowy, / a remote, important region,” I imagine he is talking about the body. I imagine he is talking about our physical, sensual bodies that breathe deeply as they enter into worship, sit quietly and comfortably, rise to sing, light chalice flames, meditate and pray, share joys and concerns, give money, hold hands, hug and love; our physical, sensual bodies that revel in pleasure and beauty; our bodies that grow, age, decline, forget, and eventually die; our bodies that witness and sometimes experience horrors and thus hold stress, anxiety, pain; feel fear, anger, despair. Our bodies—shadowy, remote, but utterly important regions. Why remote? Because for too long our faith, like our larger western culture, has kept the body separate from the mind. You’ve heard me come back to this claim again and again this year.

We know body and mind aren’t separate. Anyone who practices yoga or Buddhist meditation has some inkling of this non-separateness, this non-duality. Mystics, healers, yogis, gurus, sages, TED talkers, therapists, life coaches and UU ministers tell us all the time of this non-separateness. I’m telling you again right now. And yet somehow, in practice, our faith, like our larger western culture, resists this knowledge. Religiously speaking, the body remains shadowy, remote. “I call it cruel and maybe the root of all cruelty,” says Stafford, “to know what occurs but not recognize the fact.”

Let’s face it (and I don’t mean this metaphorically): the Unitarian Universalism we inherit is not a deeply embodied faith. Those of you who attended Thomas Moore’s lecture here last weekend heard me say this to him. Historically we favor mind, ideas, words, talk. We stack books by our bedsides. Our clergy start sermons quoting poems. We may not identify as Abrahamic “people of the book,” but surely we are people of the word. Whether we care to admit it or not, we’re good Protestants who privilege the word in worship, expecting preachers to prove their point through reasoned argument. So many of our congregations debate whether it’s OK to clap or shout amen or hallelujah in worship. Sometimes the music moves us so much we want to physically move, but we’re not sure it’s ok. Sex education is great for our children, but feels dicey for adults. And most importantly for my purposes this morning, we’re often unable or unwilling to move anywhere until we’ve crafted the perfect mission and vision statements. We want to get the words right. But the body doesn’t typically occur to us as a religiously significant region. It is remote. Those of you who hail from less wordy faith traditions couldn’t stay there for many good reasons, but sometimes you whisper to me privately that you miss the ritual, the darkness, the incense, the spiritedness, hands raised high, even a living, incarnate God. You miss the invitation to live religiously in the body. We stay mired in mind, which, given what we know about non-separateness, is irrational.

This is what I’ve been coming to terms with over the last year: our minds are sharp and we don’t want to lose them, but alone they are insufficient for the ministry our era demands. There is a growing dissonance between the vision our words proclaim and our bodies’ knowledge of the world. Are you one who has felt this dissonance? We envision a world made fair, a glorious, golden city, a land where justice rolls down like waters. “The moral arc of the universe is long,” we say with Parker and King, “but it bends towards justice.” Do we ever pause to consider whether these wonderful, hopeful visions are remotely realistic? Do we ever peer beneath them to explore honestly what we must do to achieve them and how radically different our lives would be if they became our reality?

Fifty people gunned down on Latinx night at a gay night club in Orlando, FL. Is it possible our vision of a world free of violence is growing not closer but more distant? When we proclaim visions of a world free of racism, sexism, homophobia, violence, or fossil fuel consumption, does something shadowy in you feel dissonance? Do you wonder in some remote region of you how on earth this is really going to happen? Do you get a flash of maybe it won’t happen? And if you do, how quickly do you put it aside? How swiftly does it rise up in you only to find no outlet, only to have your mind tell you not to speak it because it may be misunderstood, may sound cynical, faint-hearted, privileged, or worse, like you’re not a real Unitarian Universalist. Do you tell yourself you shouldn’t feel this way? And what way is it exactly? If you probe, is there hopelessness or despair churning your stomach, tensing your shoulders, dizzying your head? And might you suddenly feel guilty, ashamed or weak for feeling this way? Yet this is one way the body tries to speak in our era. Let’s learn to listen.

Let’s face it. We name wonderful visions Sunday after Sunday, year after year—and I intend to keep naming them—but the naming hasn’t been enough to stem the tide of oppression, income inequality, global warming and so much needless violence. Despite our words, and despite all our good work and the work of so many others, those things are getting worse, not better. No doubt our words help people feel hopeful—and that matters—that is part of our ministry—but let’s come down from the mountaintop of our minds and join our bodies in the desert where they’re already facing it: facing extreme weather patterns and hottest years on record; facing gun violence in the home and almost daily mass shootings; facing opioid addiction; facing mental illness; facing decreasing life expectancy, a hollowed out American middle class looking for work that doesn’t exist, political polarization; the trauma of endless war, terrorism and its threat; mass incarceration, racist police violence, modern slavery, tens of millions of stateless people; and reactionary backlash to any effort to address any of it in a principled, peaceful and just manner. Sometimes it is too much for the mind to take in, but our bodies feel it whether our minds think and reason and vision or not. Our bodies know something of how deep it goes. Just remember how you felt as news of the Orlando shooting unfolded. Unless we can integrate this body-knowledge into our religious lives, our beautiful, hopeful, visionary words will come, in time, to mean nothing.

I was moved by Ta-Nehisi Coates’ Between the World and Me, a letter to his son explaining the historical and ongoing violence against Black bodies in the United States. I preached about it on Martin Luther King Sunday. Coates counsels his son—and his readers—not to become too dependent on visions of a better world. He says, “You must resist the common urge toward the comforting narrative of divine law, toward fairy tales that imply some irrepressible justice.”[2] “You must wake up each morning knowing that no promise is unbreakable, least of all the promise of waking up at all.”[3] Hard words. But he’s facing what his body knows! His words collapse the distance between body and mind. Lay the vision aside for a moment. Consult your flesh-bone-and-blood body that breathes and bleeds, laughs and cries, ponders and thinks, makes love, gives birth, ages, dies. What is the body capable of doing in this moment? That question matters as much as what our vision is. Coates’ answer is struggle. It sounds hard. It sounds barren. But he offers to his son as a path to integrity and wholeness. “You are called to struggle,” he says, “not because it assures you of victory but because it assures you an honorable and sane life.” The more I sit with this, the more I realize I find it so much more hopeful than repeating the words of a vision whose realization grows more distant with each passing year. 

Bishop John Selders of Hartford’s Amistad United Church of Christ is a great friend of this congregation. He was deeply moved by his experiences in Ferguson, MO in the months following the police killing of Michael Brown. He returned from a visit there in December, 2014 and, at a meeting of clergy to discuss convening yet another dialogue with police he said “No. I’m done trying to talk the system out of racism.” What he learned in Ferguson, and what he was teaching us is that it’s time for the creative use of our bodies in the struggle against racism. It’s time for the physical disruption of business as usual. It’s time to take streets. These are the lessons of Ferguson and the Black Lives Matter movement. Social justice movements need our bodies as much—or more—than they need our words. As one who’s invested much in the talk of social justice, it was hard for me to transition to body-based struggle. I’ve named that from this pulpit a number of times. I’ve always been affirmed for using words. Would embodied struggle receive the same affirmation? But what a difference it has made for me to say nothing with my mouth and everything with my body, to stand in a street blocking traffic because Black Lives Matter, to spend an evening in jail. And how much more powerful the words that finally do come when the mind speaks what the body knows.

I’ve come to understand over the years many Unitarian Universalists feel paralyzed when it comes to social justice work, not because they don’t agree with the various causes, but because the distance between body and mind is so great. It’s counter-cultural for us, but it’s time to start naming the concerns, pain, anxiety, shakiness, nervousness, hopelessness and despair that can live in the body. This is the leadership our faith needs now. As we name what our bodies know, we give permission for others not only to name it, but to sing, dance, pray and laugh it. As we name what our bodies know, we’ll be making this important region less remote.

There’s a story making its way around the internet. Bill Graver sent it to me a few weeks ago. The teacher asks a group of young students to list the seven wonders of the world. They name the usual Pyramids, Great Wall, Taj Majal, etc. One student isn’t sure she understands. “Well, tell us what you have; we’ll help,” says the teacher. The student hesitates but then says, “it’s different for different people, but the seven wonders of the world are that we can see, taste, smell, hear, touch, feel, and love.” Friends: before we appeal to our lofty, beautiful visions of a world made fair, Let us learn to consult our bodies? The question is not only What do I think about what’s happening? The question is What does the body know about what’s happening? And a corollary: What is the body capable of doing in this moment? And as we ask, let’s be ready to encounter and welcome the hopelessness and despair that lives in our bodies. Let’s face it. Let’s see it, hear it, smell it, taste it, touch it, feel it, love it. We may have to reign in our vision, but we will move farther than we thought possible.

And let us remember: the body doesn’t only hold the world’s pain. It holds the world’s joy too. In a faith community that understands the body as religiously significant, not only does our hopelessness and despair become speakable and thus more manageable, our joy and ecstasy become speakable too. Bringing the body in opens avenues for eye contact, touch, color, fragrance, dance, art, intuition, dreaming; for ‘let’s break bread together,’ for the creative occupation of space in the service of social justice struggle, and for the rediscovery of ritual, darkness, incense, spiritedness, hands raised high in praise, a living, incarnate God and a reenchanted world.

May our bodies find their home in our faith. May we learn to hear their voice. May we struggle for what matters. And may our lives be honorable and sane.

Amen and blessed be.

[1] Stafford, William E., “A Ritual to Read to Each Other.” See: http://www.poetryfoundation.org/poems-and-poets/poems/detail/58264.

[2] Coates, Ta-Nehisi, Between the World and Me (New York: Spiegel and Grau, 2015) p. 70.

[3] Coates, Between the World and Me, pp. 70-71.

For Gravity’s Sake

Rev. Josh Pawelek

Did you feel it? I didn’t either.

4-3 gravitational wavesIn the new issue of Smithsonian Magazine, physicist Brian Greene writes: “More than a billion years ago, in a galaxy far, far away, two black holes executed the final steps in a fast-footed pas de deux, concluding with a final embrace so violent it released more energy than the combined output of every star in every galaxy in the observable universe. Yet, unlike starlight, the energy was dark, being carried by the invisible force of gravity. On September 14, 2015, at 5:51 a.m. Eastern Daylight Time, a fragment of that energy, in the form of a ‘gravitational wave,’ reached Earth, reduced by its vast transit across space and time to a mere whisper of its thunderous beginning.”[1] This was not the first time gravitational waves have grazed or graced our planet, but it was the first time scientists detected it. It took fifteen months to determine the data were accurate, but on February 11th, 2016, scientists announced the Laser Interferometer Gravitational-Wave Observatory (LIGO), operating identical detection systems simultaneously in Louisiana and Washington, had detected a gravitational wave emanating from the collision of two black holes 1.3 billion years ago on the other side of the universe. [2]

When they pass by a planet or person, gravitational waves squeeze in one direction, and in a perpendicular direction they pull. How often does something more than a billion years old give you a squeeze and a pull?

For a brief explanation of the discovery of gravitational waves, check out Brian Greene’s video: 

I knew immediately I wanted to address this in a sermon. Our theme for April is creation, and that seemed an appropriate time. Historically creation is a reference to the earth, the sun, moon, stars, waters, dry land, plants, trees, fish, animals, human beings—everything God is said to have created in the book of Genesis. I use creation in the broadest sense possible, as a name for all there is, all existence, everything—the visible and the invisible, the near and the far, the new and the ancient. And here comes this invisible ripple in the fabric of space-time—its size a billionth of the diameter of an atom—gently squeezing us in one direction and pulling us in another. Our bodies don’t sense it, but now we have tools that can detect this very slight, very subtle, but very real movement across creation. “A wind from God swept over the face of the waters,” said an ancient Hebrew priest. Gravitational waves likely weren’t what he had in mind, but there it is, sweeping over us. The universe speaking? [3]

I want to offer some reflections on gravity as a way to deepen the message of my sermon from two weeks ago. In that sermon I spoke about how the modern world—specifically the Western industrialized nations—separated mind from body and separated divinity from the earth after humans had lived for millennia without such separations. In that sermon I offered prayers that we may learn to reunite mind and body, that we may learn to experience divinity present in the earth. I said, “May ours be a religion that gently sinks its people into intimate relationship with Nature, intimate relationship with the divine earth—a relationship that is the ancestral birthright of [us all].”[4]

I named René Descartes and Francis Bacon as two of the leading philosophers of modern science—people responsible for advancing these separations. I did not name Isaac Newton who is often identified as the symbol of Western science. According to science historian, Morris Berman, “Newton defined the method of science itself, the notions of hypothesis and experiment, and the techniques that were to make rational mastery of the environment a viable intellectual exercise.”[5] But there was something different about Newton. Not only did he help invent a whole new way of doing science and a whole new way of understanding Nature—my fourth grader just completed a unit on Newton’s Laws; and not only did he discover gravity; but he was also deeply immersed in the ancient scientific traditions—Occultism, Hermeticism, Alchemy. The 20th-century British economist John Maynard Keynes said “Newton was not the first of the age of reason. He was the last of the magicians.”[6]

Today, if we learn about alchemy at all, we learn it was spurious, late medieval attempt to turn lead into gold, or to create an elixir to prolong life. It never worked. But this begs a question: if it didn’t work, why was it around for some many hundreds of years? What accounted for its staying power? There was much more to alchemy than these fantastic quests.[7] For my purposes here, it’s enough to know that alchemists did not understand themselves as disembodied observers of the natural world. More to the point, they weren’t observers in the sense that we understand that word today. They were participants. They did not experience a mind-body separation, nor did they experience a separation between themselves and the materials with which they worked. To them, all matter possessed Mind—its own kind of consciousness. Some refer to alchemy as “the search for the God-head in matter.” Everything was alive, and the alchemist was part of it. As they sought to transform matter, they expected themselves to be transformed in the process. Berman says “the alchemist did not confront matter; he permeated it.”[8] Apparently Isaac Newton subscribed to this archaic world-view, and took his role as a steward of the ancient practices quite seriously.

But alchemy’s ascendency also ended with Newton. He lived in an age of great social disruption, class conflict, revolution and war in England. Apparently the more ancient and occult world-views, including alchemy, aligned with the more radical and revolutionary political views. When the English monarchy was restored to power in the 1660s, it became dangerous for anyone to espouse radical and revolutionary views, whether political or scientific. In this climate, the ruling elites saw the new modern science—what they called the mechanical philosophy—as an antidote to the radicalism of the previous decades.[9] A vision of an ordered, mechanical universe translated into an ordered, mechanical society. As a highly public figure, Newton hid his affinity for alchemy and the occult. This affinity was only discovered when his private manuscripts were made public many years later. According to Berman, Newton delved “deeply into the Hermetic wisdom for his answers, while clothing them in the idiom of the mechanical philosophy. The centerpiece of the Newtonian system, gravitational attraction, was in fact the Hermetic principle of sympathetic forces, which Newton saw as a creative principle, a source of divine energy in the universe. Although he presented this idea in mechanical terms, his unpublished writings reveal his commitment to the cornerstone of all occult systems: the notion that mind exists in matter.”[10]

I didn’t know this about Newton. Learning it now, I find it highly ironic that a person who regarded himself as a steward of ancient wisdom, as a magician—a person who sensed God in matter—would become synonymous with a view of Nature and the universe as cold, inert, inanimate, orderly and vast. As physicist Joel Primack and science historian Nancy Ellen Abrams say in their book, The View from the Center of the Universe, after Newton, “the universe that had once felt like a great cathedral filled with angels had vanished, and infinite reaches loomed.”[11] Human beings had lived for millennia with a sense of belonging and confidence because they experienced themselves as intimately embedded in a universe filled with divinity. Now they began to experience existential terror in response to a universe seen as infinite or at least incomprehensively large, almost empty, and with no inherent purpose.”[12] “No place was special,” they say. “There was no secure foothold in the universe, no anchor…. Physics claimed to define physical reality, yet it treated human beings like objects, and those objects were left wondering whether anything in the universe recognized them as more than that. Perhaps they were just a random occurrence on an average planet in a vast and uncaring scheme of things.”[13] “The Newtonian picture left humans drifting in a kind of cosmic homelessness that persists to this day.”[14]

Some might call this sense of cosmic homelessness excessively bleak. Others might call it ‘overdone,’ something only philosophers experience. Obviously not every human being feels it. If anything, humans more commonly feel existential terror in response to more immediate concerns: war, migration, the climate crisis, violence, etc. So perhaps cosmic homelessness isn’t such a big deal. However, it is also true that 325 years since Newton published his Principia, many of us are used to the picture of the universe physics paints. To the extent we can grasp it, we’re used to its impersonal vastness. We’re used to our smallness. We’re even used to the conclusion that there is no larger purpose. Of course, many people don’t accept the astronomers’ conclusions and never have. They continue to resist the idea of a meaningless universe. Billions across the planet still take refuge in other-worldly religious visions, still bow down to a commanding, disembodied God, still look forward to a non-physical eternity in Heaven. As such they still help perpetuate the great separations of modernity—the separation of body and mind, and the separation divinity from the earth.

These separations are hurting us. We need a new alchemy for our time. I included in our liturgy this morning Rainer Maria Rilke’s poem, “When Something Comes to Me at My Window,” and Heather McHugh’s poem “A Physics,” because, for me, they begin to name an alternative to both cosmic homelessness and anti-scientific blind faith in a disembodied God. They gently sink us into intimate relationship with Nature. They blur the lines between us and Nature. They embrace what the body experiences. And they both start with a reverent shout-out to gravity. “How surely gravity’s law,” says Rilke, “strong as an ocean current, / takes hold of even the smallest thing / and pulls it toward the heart of the world.”[15] McHugh is more veiled. “When you get down to it,” she says. And then the lines between us and Nature blur. “Earth / has our great ranges / of feeling—Rocky, Smoky, Blue— / and a heart that can melt stones. / The still pools fill with sky, / as if aloof, and we have eyes / for all of this—and more, for Earth’s / reminding moon. We too are ruled / by such attractions—spun and swaddled, / rocked and lent a light.”[16] She seems to know something of what the alchemists knew.

Rilke challenges the idea of a disembodied existence. “Only we, in our arrogance,” he says, “push out beyond what we each belong to / for some empty freedom.”[17] And McHugh, though not exactly challenging, clearly sees God as somewhere else. “The whole / idea of love was not to fall. And neither was / the whole idea of God. We put him well / above ourselves, because we meant, / in time, to measure up.”[18] But gravity is real, and we do fall. I think McHugh is saying we’ll never measure up, and if anything, we need to measure down, get down to it, let gravity works its magic, pull God off the pedestal, squeeze God out of disembodied existence, out of other-worldly heaven, out of the judgement seat, out of timelessness into this time, into the body of this world, into the energy of this life. Rilke says, “like children, we begin again / to learn from the things, / because they are in God’s heart; they have never left.”[19] This is an alchemical vision for our time. And McHugh says, “We want the suns and moons of silver in ourselves.”[20] This is an alchemical vision for our time.  

And if this alchemy is still too mired in words, still too abstract, still leaves you wondering, “yes, but how shall I live?” perhaps there’s a lesson in Gary Short’s poem, “Teaching Poetry to 3rd Graders,” in the image of a teacher endlessly kicking playground balls to his students at recess. “The balls rise like planets / and the 3rd graders / circle dizzily beneath the falling sky, / their arms outstretched.”[21] That’s how we ought to live: with joy and outstretched arms, awaiting our playground balls—whatever they may be—as they, like we, are pulled gently towards the heart of the world.

There is mighty work ahead. My next two sermons will name what this work is. This reunification of body and mind, of earth and divinity—it is the work of generations. It is work we are doing and must continue to do. And don’t be surprised, if in the midst of this work, you find yourself transformed into something more whole, like an alchemist, such that even your senses work differently, and you awake one fine morning, and you just know—because your body now knows—an ancient wave, rippling its way across the universe has just passed by, has just touched you, has squeezed you and pulled you, softly, as if to say “I know you’re there,” and then continued on its endless way.

Amen and blessed be.

[1] Greene, Brian, “The Detection of Gravitational Waves Was a Scientific Breakthrough, but What’s Next?” Smithsonian Magazine, April, 2016. See: http://www.smithsonianmag.com/science-nature/detection-gravitational-waves-breakthrough-whats-next-180958511/.

[2] Brian Greene Explains the Discovery of Gravitational Waves: https://www.youtube.com/watch?v=s06_jRK939I.

[3] In addition to Brian Green’s article in Smithsonian Magazine, see also MacDonald, Fiona, “It’s Official: Gravitational Waves Have Been Detected, Einstein Was Right,” Science Alert, Feb. 11, 2016, http://www.sciencealert.com/live-update-big-gravitational-wave-announcement-is-happening-right-now; and Krauss, Lawrence, “Finding Beauty in the Darkness,” New York Times, Feb. 11th, 2016, http://www.nytimes.com/2016/02/14/opinion/sunday/finding-beauty-in-the-darkness.html?_r=0.

[4] Pawelek, Josh, “I Am Lush Land and Rugged Rock,” a sermon preached to the Unitarian Universalist Society: East, March 20, 2016: http://uuse.org/i-am-lush-land-and-rugged-rock/#.VvwLLKQrKhc.

[5] Berman, Morris, The Reenchantment of the World (New York City/ Ithica: Bantam Books and Cornell University Press, 1984), p. 107.

[6] Quoted in Berman, The Reenchantment of the World, p. 108.

[7] C. G. Jung famously explores the depth and breadth of alchemy in his Collected Works, specifically Vol. 12, Psychology and Alchemy, Vol. 13, Alchemical Studies, and Vol. 14, Mysterium Coniunctionis.

[8] Berman, The Reenchantment of the World, p. 82.

[9] Berman, The Reenchantment of the World, p. 114.

[10] Berman, The Reenchantment of the World, p. 115.

[11] Primack, Joel and Abrams, Nancy Ellen, The View from the Center of the Universe (New York: Riverhead Books, 2006) pp. 80.

[12] Primack and Abrams, Center of the Universe, p. 83.

[13] Primack and Abrams, Center of the Universe, pp. 80-81.

[14] Primack and Abrams, Center of the Universe, p. 82.

[15] Rilke, Rainer Maria, “When Something Comes to Me By My Window,” in Barrows, Anita and Macy Joanna, trs., Rilke’s Book of Hours: Love Poems to God (New York: Riverhead Books, 1999) p. 116.

[16] McHugh, Heather, “A Physics,” in Keillor, Garrison, ed., Good Poems (New York: Penguin, 2005) p. 103.

[17] Rilke, Book of Hours, p. 116.

[18] McHugh, Good Poems, p. 103.

[19] Rilke, Book of Hours, p. 116-117.

[20] McHugh, Good Poems, p. 103.

[21] Short, Gary, “Teaching Poetry to 3rd Graders.” See: http://writersalmanac.publicradio.org/index.php?date=2009/03/29.

I Am Lush Land and Rugged Rock

Rev. Josh Pawelek

Lush Land and Rugged RockThis past week I’ve been in Boston at a meeting of the Unitarian Universalist Ministers Association Board of Trustees. Every morning, prior to commencing our work, we worship. One morning my colleague Jennifer Ryu was our worship leader. When we entered the worship space, there were no chairs. (Imagine how you might feel if you entered the UUS:E sanctuary on Sunday morning and discovered no chairs!) Jen’s plan was for us to stand for worship—and not only stand but move around the room, stretch, dance. We might call this “embodied worship.” Jen wanted us to get out of our heads. She wanted us to move, sense and feel more than think and analyze. She concluded the service with the poem, ‘For the Senses,” by the Irish priest and poet, John O’Donohue. “May the touch of your skin / Register the beauty / Of the otherness / That surrounds you.” Jen’s embodied worship felt strange, yes, but even more strangely familiar. Since the turn of the year I find myself increasingly drawn to a theology of embodiment. It has been pushing and pulling at me, poking up at me like spring-time crocuses. It’s as if the universe has been speaking to me about embodiment. On some days it has been quite vocal in its desire to get my attention. Embodiment keeps showing up when I’m least expecting it—in books I’m reading, in music I’m listening to, in random conversations, in my dreams. Those of you taking the adult religious education class on Thomas Moore’s book know that our next session is all about the body and Eros! So when Jen offered embodied worship, there it was again.

We human beings are part of Nature—intimately part of it. Not above it, beyond it, or distant from it, but part of it, participating in it, in relationship to it. This relationship is not abstract, not a purely intellectual concept. It isn’t enough simply to proclaim our seventh Unitarian Universalist principle, “respect for the interdependent web of all existence of which we are a part,” and be done with it. This relationship is visceral, sensuous. We experience it in and with our bodies. It is solid, concrete. We can touch it, hold it, taste it, smell it, see it. We are rooted in Nature, embedded in Nature. We are subject to its whims and fancies, blown by its winds, drenched by its rains, scorched by its fires, parched by its droughts. Its bounty sates our hunger. Its waters quench our thirst. Its nearest star warms our backs and gives us life. Its beauty calms and buoys are spirits. Its gravity draws us ever downward to the earth.

Nevertheless, in practice we modern people of the industrialized western nations have a difficult and confusing relationship with Nature. On one hand we love it, we revel in it, we praise it in poetry and hymns. On the other hand we consume Nature voraciously. We manipulate, exploit, brutalize and destroy it. How can these essentially opposite approaches to Nature live together so seamlessly in us? There are two reasons—we might say two sins. One is the separation of the mind from the body. The other is the separation of divinity from the earth. I fear we cannot fully live as intimate participants in Nature until we atone for these two sins.

A few reflections on mind-body separation. We know mind and body are not separate. Every self-appointed self-help authority from here to Xanadu says this all the time. Modern day mystics, healers, yogis, swamis, gurus, sages, TED talkers, therapists, Unitarian Universalist ministers and many other spiritual personalities will tell you there’s no separation between mind and body. Anyone who practices yoga has some inkling of this non-separateness. But at some point in our history mind and body became separate, and despite our best intentions, they’ve never been fully reunited. Modern science helped create this separation. In fact, the 17th-century philosophical innovation that enabled the emergence of modern science in western Europe was the separation of mind from body. Modern science assumed a disembodied human mind that could float above Nature and know it through impartial observation. Cogito ergo sum. “I think, therefore I am,” said René Descartes in 1637.[1] Not, “I feel.” Not, “I sense.” Feelings and senses could deceive and thus could not serve as a reliable source of knowledge. But the mind could reason, and if it did so according to certain, basic rules—the scientific method—the mind could know everything. According to science historian Morris Berman, “the idea that [we] can know all there is to know by way of … reason, included for Descartes the assumption that mind and body, subject and object, were radically disparate entities. Thinking, it would seem, separates me form the world I confront. I perceive my body and its functions, but ‘I’ am not my body.”[2]

The mind-body split had profound implications for how human beings related to Nature. Human beings stopped understanding themselves as participating in Nature and began to locate themselves—at least their knowing minds—outside of Nature. And this meant we could essentially do whatever we wanted to Nature in the quest to gain knowledge. In 1620 Francis Bacon—another architect of modern science—said “the secrets of nature reveal themselves more readily under vexations … than when they go their own way.”[3] Morris Berman says Bacon’s statement is remarkable, “for it suggests for the first time that the knowledge of nature comes about under artificial conditions. Vex nature, disturb it, alter it, anything—but do not leave it alone. Then, and only then, will you know it.” A scientific experiment is, in other words, “an artificial situation in which nature’s secrets are extracted, as it were, under duress.”[4]

I suspect I sound very anti-science. Please know I am not anti-science. As the child of a scientist, I have a deep appreciation for the scientific method. As the father of a child whose life was saved by what were then fairly recent advances in modern surgery and medicine, I have a soft spot in my heart for the science that produced those innovations. Hooray for science! Hooray for the insight that human beings could develop knowledge about Nature, about the world, about how things work through a method that requires stepping back and observing, that requires the artificial conditions of experimentation. Science has given us so much: sailing ships, steam engines, automobiles, airplanes, telephones, televisions, lightbulbs, lasers, semi-conductors, computers, artificial intelligence, the internet, rockets, robots, modern medicine. To be sure, the fruits of science’s advances do not extend to every person on the planet, but for those who benefit, the results have been life-saving and life-extending.

But there is that “other hand.” We have vexed Nature unceasingly, vexed the earth relentlessly. We are witnessing the evidence of that vexation in rising global temperatures and sea levels, monster storms, multi-year draughts, massive fires. At some point, human beings experimented with oil, natural gas and coal and gained a certain kind of knowledge: we can burn this stuff in power plants to create cheap energy! They were correct. But their knowledge was limited and short-sighted. Understanding how to unlock the energy stored in carbon did not provide knowledge of the long-term atmospheric consequences of using that energy on mass scale. It turns out the observations of the disembodied mind were not so objective after all, and  we are paying for it now, precisely because our minds and our bodies are one, and our bodies are feeling the climate crisis.

The first sin goes hand-in-hand with the second, the separation of divinity from the earth. Modern science wasn’t the first discipline to suggest a disembodied, distant observer with the power to manipulate Nature. Religion did it first, though at a relatively late date in human history. For the vast span of human life on the planet gods and goddesses lived right here on earth, infusing everything, enchanting everything, making everything alive, filling everything with power, even with consciousness. Divinity was part of Nature, participated in Nature, related to Nature. The gods and goddesses were earth-based. They were as material as anything else. And in response, human beings lived as participants in Nature, were rooted in Nature, were subject to its whims and fancies, blown by its winds, drenched by its rains, scorched by its fires, parched by its droughts.

Slowly, a new theology emerged and took hold in various places. 4,000 years ago, 3,000 years ago. At its center was a sky god, a war god, a god from another realm—above, beyond, distant, controlling —a god not of matter but of spirit. That god emerged often for political reasons, often for the sake of conquest. Maybe at times that god took a human form, lived among humans, died among humans and—miracle of miracles—was resurrected among humans—lived again—but didn’t stay on earth!—but still ultimately left the material body behind, ascended to Heaven, gave up participation in Nature, and in doing so, cemented in human minds the idea that our physical bodies don’t matter. What mattered was disembodied spirit.

The strict monotheistic religions were most likely to preach this message. Their followers learned to view Nature as mere matter that did not possess spirit—was cold, inert, dead, and thus by definition corrupt and profane. Nature was dangerously sensual, not spiritual. Likewise, the human body, as mere matter, was corrupt and profane; its passions and desires were to be avoided and even feared. In such religious systems humans felt God’s presence, but God lived somewhere else. Humans couldn’t go there, so they imagined elaborate schemes of salvation to get there at the end of life, or at the end of time, when they were no longer matter, when the body had returned to the earth, and only disembodied spirit remained. Indeed, even today, the great monotheistic faiths offer the life of disembodied spirit as real life, and contend this flesh-and-blood life, this sensual life, this felt life, this bodily life is an illusion to overcome.

“I am lush land and rugged rock,” writes Jezibell Anat in her meditation, “Gaia”—as I interpret it, a modern day challenge to any religion that would strip the earth of divinity, that would identify as corrupt and profane our human bodies and the land that sustains us.  I am “the massive, monumental Mother. / I am the founding force, / the germinating ground. / Touch me, / I am soft as moss and hard as diamond / …. Stand on me, I will sustain you. / Dig your roots into me, I will nourish you…. / I am the abundance of fertile fields, / the beauty of golden lilies / …. I am the rotting vine, / the moldy grain, / …. All matter returns to me, / for I am renewal. / I am the sphere of the seasons. / when your span has ended, / I will bring you home.” [5]  I cannot, in the end, experience this life and this earth as an illusion. This life and this earth, are too precious, too dear, to beautiful, too real.

Humanity has been struggling for generations to atone for the sins of separation. We, Unitarian Universalists, people of liberal faith, must continue to do our part, and today is a good day to recommit. Spring arrives today. We’ve sung songs about the earth, about Gaia, about Mother and Grandmother. We’ve called out to the four directions, aligned ourselves on the face of the planet—a powerful act of embodiment. Yes, a snowstorm is coming—winter lingers—but spring arrives today! We know from experience the earth is about to come back to life, to be reborn, to bud, to blossom, to bloom, to shine forth in 1,000 shades of green, to turn moist and fragrant and beautiful. A disembodied mind might wonder if this is an illusion, might imagine ways to test it, but our bodies encounter it with every available sense and know it is real and worthy of our reverence.

Spring arrives today! May ours be a religion as much for the body as for the mind. May ours be a religion that honors and reveres the physical, the sensual, the felt, the touched, the seen, the heard, the tasted, the held. Spring arrives today. May ours be a religion that promotes embodiment, that invites us and teaches us to live fully in our bodies, to worship with our bodies, to work with our bodies; to move, dance, sing, drum, prepare food, plant seeds, stretch, sit still—fully attentive and fully in our bodies. Spring arrives today. May ours be a religion that prays not only with words but with movement—clearing the ground of winter’s detritus, picking up sticks, raking, digging in dirt.  Spring arrives today. May ours be a religion that urges us to register, in the touch of our skin, the beauty of the otherness that surrounds us.[6]

Spring arrives today. May ours be a religion that meets us here in this world, in this life—not in some other world, in some other life. Spring arrives today. May ours be a religion whose mission is to knit mind and body more fully together for the sake of saving lives now, not at the end of time. Spring arrives today. May ours be a religion that witnesses and discovers and proclaims and knows the sacredness of the earth, the holiness of the earth. May ours be a religion that asserts our ancient ancestors’ faith in the divine sun, the divine moon, the divine ground, the divine fields, the divine fish, the divine animals, the divine forests, the divine seasons—a religion whose psalms announce: “I am lush land and rugged rock!”

Spring arrives today. May ours be a religion that gently sinks its people into intimate relationship with Nature, intimate relationship with the divine earth—a relationship that is the ancestral birthright of all of us. Spring arrives today. May ours be a religion that assures its people as they gaze up into the night sky and witness the light of 100 billion stars, no matter how small and insignificant they may feel, this earth, this sacred, holy, divine earth is home. Spring arrives today. We are home. Your body knows. Our bodies know. The great body, the “massive, monumental Mother,” of which we are all a part, knows.

Amen and blessed be.

[1] René Descartes’ Discourse on the Method of Rightly Conducting One’s Reason and of Seeking Truth in the Sciences was originally published in 1637.

[2] Berman, Morris, The Reenchantment of the World (New York City/ Ithica: Bantam Books and Cornell University Press, 1984), p. 21.

[3] Bacon, Francis, New Organon, Book I, Aphorism XCVIII, in Dick, Hugh G., ed., Selected Writings of Francis Bacon (New York: The Modern Library, 1955).

[4] Berman, Morris, The Reenchantment of the World (New York City/ Ithica: Bantam Books and Cornell University Press, 1984), p. 17.

[5] Anat, Jezibell, “Gaia,” in Janamanchi Abhi and Janamanchi, Abhimanyu, Falling Into the Sky (Boston: Skinner House, 2013) pp. 28-29.

[6] This is a reference to John O’Donohue’s poem, “For the Senses.”

Amazing Coffeehouse/Open Mic on Jan 2nd

Unitarian Universalist Society: East opened the first Coffeehouse/Open Mic of 2016 with a full roster of talent. Acts included a pianist, solos on guitar and vocals, groups, spoken word, poetry and prose. Several debut acts wowed the audience with a guitar solo and a vocal perfomance.

The audience included friends, members, family, acquaintances, and visitors, filling the meeting room with laughter, cheers, applause, and even a few tears.

Coffeehouse Open Mic  1-2-16

Our next Coffeehouse/Open Mic is February 6th at the Meetinghouse

We hope you will come down and entertain us with song, music, acts or readings. Or, simply enjoy the entertainment and cheer on the entertainers. We have amazing talent right here in our own community and are always treated to friends who show up to entertain for the show as well.

  • Doors open at 6:00 for Happy Hour
  • Bring your own food and beverages
  • Sign -up is from 6:00 – 6:45
  • Entertainment begins promptly at 7:00

Please invite anyone you know who may be interested in performing or enjoying the show.
Contact our office at 860-646-5151 or send an email to uuse153@sbcglobal.net

Join us the first Saturday of every month!