…I love you because I know no other way than this: where I does not exist, nor you, so close that your hand on my chest is my hand, so close that as I fall asleep, it is your eyes that close. – Pablo Neruda

At first glance, “relatedness” as a ministry theme seems just about as dry and parched as a Steinbeck farm. But ’tis not so. Scratch off the dusty bits and a liv­ing, pulsing vortex of questions lurks within.

Process theology says, among other things, that reality is a series of events occurring through nature and that every event has physical and metaphysical aspects. It is by experiencing these events that we come to un­derstand the interrelated nature of ongoing reality.

Indeed, some would go so far as to say that real­ity does not exist without the physical, emotional and spiritual connections we have with other people, ani­mals, plants and all of the other tangible and intangible parts of our day-to-day existence.

Regardless of what we believe about the nature of reality, how we relate to each other and what that re­latedness means are fundamental questions that can be useful to think about, even if you prefer to stay away from esoterica.

Relatedness is important because it’s the idea that we grow when we relate to others.

Relatedness is important because it’s the idea that others have the opportunity for growth when we relate to them.

In short, it’s the idea that we’re all in it together, whether we choose to be or not.

Relatedness says that we experience challenges with each another and those challenges help us to move beyond our current state. It’s easier to have respect and dignity for all when we’re alone, harder when we have to respect and dignify others by looking them in the eyes. Put differently, are you really stealing a cookie from the cookie jar if nobody else is around to notice and point out the cookie theft?

To what extent is your life determined by your relatedness to others? When you think of the most joyous and most sad moments of your life, were those memories formed in the context of relatedness?

Do you make your easiest and most difficult moral and ethical decisions in the context of your relatedness to others?

Is your spiritual growth determined and guided by your relatedness to others and theirs to you?

Indeed, is your identity, the person you know yourself to be, the person you call yourself, the defi­nitions and labels you apply to yourself, independent of others? Or have you formed those ideas in related­ness?

We spend quite a bit of time writing living covenants that cultivate our relatedness with deliber­ate intent. We are constantly figuring out how to navigate this nebulous place where our individual selves begin and end with others.

Pablo Neruda had relatedness figured out in love: where neither existed as “I” nor “you” but as a single being. A seamless existence between two peo­ple, so much so that as one falls asleep, the other closes their eyes. As you read this, consider with fresh eyes the relatedness between you and your lover. Consider the relatedness you have with your children, your best friends, your parents. Where do you end and they begin? Could the line move? Could the line fade away until there is no more “you” and “them” but we are all one?

Funny, this UU principle that talks about the interrelated web of all existence. I think the first step is to consider the relatedness we experience in our local sphere of existence. Next month we’ll be talk­ing about relatedness on a global scale with the min­istry theme “Borders”. For now, I invite you to ex­amine your own “locaweb” of relatedness

By Marlene J. Geary
Co-Chair, Sunday Services Committee

Excerpts from “Create!”

by Rev. Michael McGee, May 22, 2011

One of the most important messages I would love young people to hear at their graduations is that, in the words of Julia Cameron, “creativity is our true nature…” Those words may not sound all that revolutionary or even revelatory to you, but I believe they are earth-shaking in their power to change a person and the world. I want to remind you that creativity is an essential part of everything we do in life, not just art.

[Robert Fulghum noted] that many people ignore and deny their powers of creativity as they age. In reality every single one of us is blessed with boundless creativity, but we must choose to develop and use it.

The reason we create goes beyond our hopes of immortality. We create because we are creators. Some would say that we even create God instead of God creating us. We create because creation runs through our veins.

One man who felt the power of creation running through his veins was Pablo Picasso. Born in Spain in 1881, Picasso was reputed to have begun to draw by the time of his first word. He hated school and attended as little as possible. He struggled to learn to read and write and had difficulties in mathematics. Even abstract thinking was a deficiency for him – which is hard to imagine.

Picasso said, “Every child is an artist. The problem is how to remain an artist once he’s grown up.” Like a child, he opened his senses to creation and then he chose to become a creator. We too have the power to be creators. We may not choose to create art, but we can use our creativity to shape our lives and our spirituality. We can take the world we perceive with our senses, the beauty as well as the obscenities, the joy and the pain, and sculpt out of it a spirituality that nourishes and challenges us as human beings.

After affirming ourselves as creators, we must have the courage to be innovative. In the book “Creating Minds,” Howard Gardner tells us that the key to creativity is divergent thinking. “By standard measures intelligent people are thought of as convergers – people who, given some data or a puzzle, can figure out the correct (or at any rate, the conventional) response. In contrast, when given a … puzzle, creative people tend to come up with many different associations, at least some of which are idiosyncratic and possibly unique.” Another way to put it is that convergent thinkers use their intelligence within the boundaries of what is accepted and acceptable, while divergent thinkers feel free to break through the boundaries of the expected and enter into the frontier of the unexpected.

Picasso was a radically divergent thinker. At the age of twenty-seven he made a sudden turn from his nostalgic blues and pinks and sentimental charms of acrobats and harlequins to the shocking, puzzling visions of cubism. In cubism, Picasso was able to leave behind the Western single-point-of-view perspective and explode the two dimensional canvass into three dimensions.

In cubism the viewer no longer looked at the painting passively from a point outside, like looking through a window. Instead, the viewer became part of the art, or rather the painting became part of the viewer’s world. By inviting the viewer to move around each object, seeing it from all perspectives and perceiving it as more real than imaginary, the painting and the viewer merged into one event.

Not many of us are able to revolutionize a world view the way Picasso did. But we are able to push through the boundaries established by others so that we can explore and create our spirituality. Spirituality requires the creative ability to leave behind outmoded beliefs that have been handed down to us and to experiment with other ways of thinking and being.

To be creative and to be spiritual we must be able to take what is inside of us and weave it into the fabric of life outside of us.

Some of this innerness is not a pretty sight. Art isn’t necessarily beautiful. It’s passionate and insightful. The greatness of Picasso was that he dared to pour his pain onto the canvass. And he poured the pain of those around him into his art as well. Creativity demands that we not only delve into our own soul but into the soul of humanity.

Picasso’s greatest work, as far as I’m concerned, was painted in 1937. He was living in Paris when he heard of the destruction of the Spanish town of Guernica by German bombers. Two days later he began working on a mural eleven and a half feet high and nearly twenty-six feet long.

As Daniel Boorstin describes it in his book, “The Creators”: “In black, white and gray, ‘Guernica’ is a gross caricature of horror and terror… Parts of four horrified women, one holding a drooping corpse of a baby, the carnage of one soldier on the ground still holding a broken sword, and pieces of other bodies, the head of a tooth-gnashing horse and of a satanic bull, lambent flames, a figure holding a lamp out of a window, and a light bulb in the sun – all in unforgettable disarray.”

I remember seeing it for the first time when I was in college, not the real painting but a photo. It was during the Vietnam War, and for me the mural summed up the horrors of that war – as well as all wars. Picasso was not only expressing his own grief and pain at hearing of the devastation, but he was proclaiming the nightmarish horror of warfare for all people. In his own words Picasso said, “I have always believed and still believe that artists who live and work with spiritual values cannot and should not remain indifferent to a conflict in which the highest values of humanity and civilization are at stake.”

In the same way, our spirituality, if it is to be truly imaginative and creative, must speak not only for ourselves but for and to the human race. Our task is to create a way of life that is responsive to the injustice in the world and responsible for doing what we can to bring peace and justice to all.

In 1940, when Paris was occupied by the Germans, Picasso would hand out photographs of his “Guernica” to German officers. When one would ask him, “Did you do that?,” he would reply, “No, you did.” Picasso created art that transformed human beings with its power and meaning. His art responded to the apathy of humanity and to the hatred and violence around him, with shimmering images of the creative spirit.

His message was – as I hope ours is as well – that with our imagination we can choose to build a new creation that challenges all people to practice the true art of living and loving. May each and every one of us proclaim that message with our creativity and compassion.

Marlene J. Geary

Community

–“A vision for Unitarian Universalism in a multicultural world” by the Unitarian Universalist Association (UUA) Leadership Council, adopted October 1, 2008

What does it mean to create a community?

The New Member Ceremony is a deeply powerful and moving segment of our Sunday services, celebrated several times per year. During the service, we explain what it means to become a new member and a key part of that is our community. The ceremony is an important one to introduce new members but also to remind all of us that we are a part of a larger whole and a part of each other.

These brief moments of community commitment clearly explain what it means to create a community: sharing values, action, talent, triumph, struggle, learning, growth and fellowship.

So, how about we take a moment to consider and renew our commitment as a part of March’s ministry theme of community? As you read this, consider what the community of UUS:E means to you.

Dear reader,

We welcome into our community all who have chosen to make a commitment to this congregation.

We are also glad to have you here with us and that you have chosen this community of fellow seekers to travel with you on your life journey.

Will you accept our gifts of fellowship, discovery, and service?

Will you offer us your unique presence and gifts?

Will you add your name to the long history of Unitarian Universalist women and men who spread hope with our living faith?

Will you engage with us as we seek to create a community and a world dedicated to love and justice?

Will you welcome all new members with the warmth and comfort of your fellowship?

Will you seek to add your strengths and talents to the gifts they bring to us?

Will you share our triumphs and our struggles as our community grows and changes?

Let us say together again the words of this community, the promise that we make each week to ourselves and to each other that holds our community together with common purpose and common love in the midst of our beautiful diversity of belief:

Restlessness

Marlene J. Geary Co-Chair, Sunday Services Committee

The quotation that immediately comes to mind when I think of restlessness is this:

“I was born in a crossfire hurricane, And I howled at my ma in the drivin’ rain.”

— From “Jumping Jack Flash” by The Rolling Stones

Here are some other thoughts on restlessness from three diverse sources: Judaism, Buddhism and Hu­manism.

Judaism

“One of the cornerstones of Judaism is the cen­trality of study. We come from a strong intellectual tradition that asks us to probe our world deeply. This daily command and legacy is perhaps the most signifi­cant way in which Judaism fights boredom. It asks us to study our uni­verse carefully and engage it with our minds.” — From Jewish Study as Antidote in the book “Spiritual Wonder: Rediscovering the Wonder of Judaism”

~ Erica Brown.

Buddhism

“Uddhacca means distraction. It may also be called the unsettled state of mind. Just as minute parti­cles of ash fly about when a stone is thrown into a heap of ash, the mind which cannot rest quickly on an object but flits about from object to object is said to be distracted. The mind arising together with uddhacca is called the distracted mind. When one is overpowered by distraction, one will become a drifter, a floater, a loafer, an aimless person. In meditation restlessness is considered as a hindrance, because it prevents mind­fulness.” From: http://thebuddhisttemple.org. “Dreams and restless thoughts came flowing to him from the river, from the twinkling stars at night, from the sun’s melting rays. Dreams and a restlessness of the soul came to him.”

~ Hermann Hesse, Siddhartha

“So even if the hot loneliness is there, and for 1.6 sec­onds we sit with that restlessness when yesterday we couldn’t sit for even one, that’s the journey of the war­rior. (68)”

~ Pema Chödrön, When Things Fall Apart

Humanism

“Life does not stand still for long. All of life is a cycle of motion and rest. We grow, we push ahead, we exert ourselves, we rest, and then move forward again. For humanists, such we are, the purpose of life is to live – to live fully, to live comprehensively, to live strenuously, to bathe ourselves in the riches of experi­ence. But motion, which is unguided, is erratic, cha­otic, unsatisfying, and sheer restlessness. It is a cliché that life is a journey. But as much as we are inspired by the wanderlust of life’s journey, at some point we need to return home again. We need to come home so that we reflect upon where we have been, renew our energies, and chart our future as much as it is in our power to do so. Life presses us onward toward the ex­pansion of our energies and the assertion of our wills. But as much as we driven to roam through life, we also need fixed points, anchorages and safe harbors within which we can restore ourselves and take a mo­ment to reflect and get our lives in order.”

~ Dr. Joseph Chuman

Peace

Shall I, I wonder, ever find Peace at home in my own mind; Or must I to live at all, incur Daily the rumor, heat and stir That blind the heart and wag the tongue Of restless men I move among? Is this at every breath the toll To twist and fragmentize my soul? Must I before I sleep, survey Each night the rubbish of each day, Meet love in flickering light, hear long Dissonances in every song, Forsee the sun fade, the dark end Shatter the luster of each friend, Watch noisy disillusion dart Brusque through the quiet of my heart? And shall I only when I cease To be at all, be all at peace?

~ Irwin Edman

Marlene J. Geary
Co-Chair, Sunday Services Committee

“Vocation at its deepest level is not, ‘Oh, boy, I get to go to this strange place where I have to learn a new way to live and where no one, including me, under­stands what I’m doing.’ Vocation at its deepest level is, “This is something I can’t not do, for reasons I’m unable to explain to anyone else and don’t fully un­derstand myself but that are nonetheless compelling.”

– Parker Palmer

“The challenge for [Unitarian Universalists] is to make sure we are providing evidence of what we love and serve more than secretly. Actions speak louder than words. Do we care about conventional wisdom more than justice? Do we care about keeping up with our neighbors more than enlarging those who are truly our neighbors and inviting all persons to the party? Where are our hearts leading us, not just in secret, but here, publicly?

This challenge means we are talking about vocation— a calling to something. Here we are, having cove­nanted, having promised to affirm and promote these principles and draw upon these many traditions. Here we are answering this calling, which sometimes we might struggle to define, answering this calling here, to work in this church and in this faith.” – Rev. Naomi King

The ministry theme for January is vocation. This is at first glance a more secular choice for a theo­logical theme. We’re all familiar with the definitions of vocation – a life’s work, the purpose of a group, a strong inclination toward a particular state or a course of action. The word has been connected to a divine sense of work, traced to the Christian Bible.

But I am particularly interested in the etymol­ogy of the word for this month’s column.

The first known use of the word is from the 15th century. It comes from the late Middle English vocacio (1400-1500CE). This sourced from the Latin vocare, which meant a call or a summons. And vocare came from vox, which meant voice.

And what I see from tracing the etymology is that the call grew out of the voice. The voice became the call that became the vocation. The voice is the vo­cation. Out of the vocation comes the voice.

What is the voice?

The voice is what you hear inside you that calls you to grow, think, move, change, act.

The voice is what people hear together that causes movements, protests, changes. It founds new religions. Unitarians and Universalists heard a voice that they could not ignore and they answered the call to found a new religion. From this group vocation, they created a new voice that speaks to us today through the principles of Unitarian Universalism.

At some point, you made a deliberate decision to become a Unitarian Universalist. It might have been as a child, as an adult, as a senior. But something within in you spoke and you listened. It might have taken a few steps or many, but you followed the call to find a Unitarian Universalist congregation. And here you are today, at Unitarian Universalist Society: East.

So I would ask: now that you have been called here to be a part of this faith community, how are you participating in your vocation as a Unitarian Univer­salist? What is your work within this faith? The UU Principles begin with the statement “we affirm and promote”. If you affirm, do you also promote?

This vocational work of promoting the princi­ples is a core function of our covenant together. Uni­tarian Universalism is not a passive religion. At its heart is the deep justice work of building equity and compassion in human relations. At its heart is a stag­gering goal of a peaceful world community. The voices of Unitarian Universalists are heard the world over, promoting these principles.

This is the vocation of the faith community of which you are a part. I invite you to listen to your voice and ask where your UU voice fits into that com­munity vocation. What is your UU vocation? Where is your voice heard? Where is your voice not being heard?

If you are proud of this church, become its advocate. If you are concerned for it future, share its message.  If its values resonate deep within you, give it a meas­ure of your devotion. This church cannot survive without your faith, your confidence, your enthusiasm. Its destiny, the larger hope, rests in your hands.

-Michael A. Schuler

MEANING

By Marlene J. Geary

From the Unitarian Universalist Association’s “Spirit in Practice” set of workshops:

The things that are holy and sacred in this life are neither stored away on mountaintops nor locked away in arcane secrets of the saints. I doubt that any church has a monopoly on them either. What holiness there is in this world resides in the ordinary bonds between us and in whatever bonds we manage to create between ourselves and the divine. —Patrick O’Neill, ” Unitarian Universalist Views of the Sacred ”

For our Unitarian Universalist congregations to reach their potential as spiritual homes, we need to provide rich and meaningful opportunities for spiritual develop­ment. The Eight Spheres of Spiritual Growth is one model, one structure upon which such an integrated program might be built. Inspired by the Eight Gates of Zen training devel­oped at the Zen Mountain Monastery in Mount Tremper, New York, Spirit in Practice articulates eight spheres in which one can develop his/her spiritual life.

You can think of the eight spheres model as a spiri­tual analogue of the USDA’s “food pyramid.” To be well balanced in nutrients, you must eat from all of the different food groups in the food pyramid, yet not every meal need include food from every group. Similarly, engagement with each of the eight spheres over time can lead to a well-balanced spiritual life. To continue with the “food pyramid” analogy, our Unitarian Universalist tradition will not tell you specifically what foods you should eat, but the collec­tive wisdom of the world’s religions and the insights of modern psychology do point to a general outline of a “healthy diet” for spiritual well-being.

Personal Spiritual Practices: These are practices done alone and, perhaps, daily—such as meditation, dream work, journaling, prayer, and so on. They’re what most people think of when they hear the words “spiritual practice.”

Communal Worship Practices: Although Unitarian Uni­versalists affirm the uniqueness and individual nature of a person’s spiritual path, our movement is also founded on a belief that community is essential to that journey. Regular engagement with communal worship—the ongoing and collective search for truth and meaning—is one way of sup­porting this belief.

Spiritual Partnerships: Spiritual development is hard work, and most faith traditions affirm the usefulness of companions on the journey. A spiritual partnership can take the form of participation in a small group, a one-on-one relationship with another congregant, spiritual guidance with a minister, or one’s own personal therapy. What mat­ters most is the intentional relationship with another person and a mutual commitment to the journey.

Mind Practices: Could a program of spiritual development be Unitarian Universalist without an intellectual compo­nent? This is a role of adult religious education: book stud­ies, film discussions, lectures, adult forums, scripture stud­ies, courses in UU history, and other RE offerings are all ways to fulfill this dimension of a “rich, integrated pro­gram.”

Body Practices: We know that mind, body, and soul are interconnected. Doesn’t it make sense, then, that a well-rounded spiritual practice includes some kind of physical practice? It might be running, sitting, gardening, tai chi, massage, or virtually anything else that keeps us in touch with the miracle of our physical selves.

Soul Practices: These are the practices that exercise our creative selves—drawing, painting, sculpting, music, po­etry, and other creative endeavors. It has been said that the Biblical expression that humans are “made in the image of God” means that we are made to be creative.

Life Practices: Religious traditions from around the world agree that we eventually need to take what we do in private and in our congregations and bring it out into the rest of our lives—in our relationships with our family members, in our workplaces, in our interactions with strangers.

Justice Practices: A fully mature spirituality does not stop at the goal of transforming oneself, but must extend beyond oneself—to others—and include a vision of transforming the world.

Share the “Eight Spheres of Spiritual Growth” model with a friend, housemate, or family member. Talk about the kinds of spiritual practices you have engaged in and those you wish to learn more about, and ask the same of your conversation partner.

If you have children in your life, discuss spiritual­ity with them. Try coming up with a definition of spiritual­ity that is meaningful to you and also makes sense to them. Talk with them about things you do, and things they can do, to connect with the Spirit of Life—things like prayers at the table or at bedtime, or sitting quietly to meditate.

Take some time in your journal to reflect on your lifelong spiritual journey. When you were a child, what (if anything) were you taught or shown about practicing spiri­tuality? What practices have you engaged in as a child, youth, and adult? How have your spiritual ideas and needs changed throughout your life? What practices might speak to those ideas and address those needs today?

Compassion

Watch for updates.

ATONEMENT

By Marlene J. Geary
Chair, Sunday Services Committee

Hosea Ballou, an influential 19th century Universalist preacher, redefined the Christian doctrine of atonement in his book A Treatise on Atonement. Ballou came from our back yard, a man of the central hill country in New England: southern New Hampshire and Vermont and western Massachusetts. He was raised a Calvinist Baptist and in his teens he became exposed to the concepts of Universalism and Unitarianism being preached in the pulpits of the time.

Atonement in this case would mean amends or reparation for an injury or a wrong that’s been committed. Strict Christian doctrine on atonement stated that Jesus was the source of expiation of the sins of humanity: his death satisfied divine justice and appeased the Christian God. This God was disillusioned and angry, but Jesus’s death managed to fix that by absorbing humanity’s sins and restoring the relationship of God to the world.

It wasn’t up to humanity to feel better about God; it was about God feeling better about us. And seeing as how only Jesus could do that, there wasn’t much hope for humanity. Combined with the doctrine of Calvinist predeterminism, Protestant Christian life was pretty harsh, stern and severe. You were either definitely going to burn in Hell, or if you weren’t going to Hell, chances were God hated you for your weaknesses anyway. I suppose it’s no small wonder that other ways of interpreting a relationship with God started developing, including a migration away from the concept of God altogether.

The Shift

Hosea Ballou took issue with this doctrine of atonement, reflecting this theological shift in Christian thinking. He took the idea of a God of infinite love and ran with it. He said that a God of infinite love could never have been offended by humanity. Ballou said that instead of appeasing an angry God, we have the task at hand of figuring out how to reconcile ourselves with a loving God, especially given our human shortcomings. We have to figure out how to love God again, he said, especially because all God wants is love and salvation for everyone.

Ballou felt that people would naturally gravitate toward a life of love and good works if they felt it brought them closer in synchronization with their universal
infinite notion of God.

What This Means for Us

My interpretation of Ballou, then, says that we are called to grow ever closer to that notion of universal love. The practice of atonement, then, brings us in sync with that universal love by addressing actions that may have caused harm or injury. Atonement, then, might be said to be an act of love.

As Unitarian Universalists, we are asked to consider the concept of the universal, interdependent web of all existence – some may include a concept of God or gods in their interpretation, some may not. When we contemplate making atonement for an injury or wrong that we have caused, we are considering our effect upon one locus of the web. But, our belief in the interdependent connections of existence lead us to the idea that our efforts at atonement affect the entire web, not just one point. How does this play into the role of atonement in your life?

Questions to Consider

What place does “love” as an abstract concept or an attribute of the divine have in your personal theology? How does it affect the way you approach atonement? Do you resent practicing atonement, expecting resentment in return? Do you approach making amends as if the world is an endless source of light and love? What is your core purpose for atoning for your actions? Do you practice atonement in order to feel closer to your God or gods? Do you practice atonement in order to feel closer to other people?

IDENTITY

To be updated.

JOURNEYS

by Marlene J. Geary – Chair, Sunday Services

Sun, my sail and moon, my rudder
As I ply the starry sea
Leaning over the edge in wonder
Casting questions into the deep
Drifting here with my ship’s companions
All we kindred pilgrim souls
Making our way by the lights of the heavens
In our beautiful blue boat home

- Peter Mayer

The ministry theme for July and August is journeys. During our services this summer, we’re going to hear the stories of a variety of people at all stages of life. Some will come to talk about how being a part of UUS:E has helped inform their young adulthood. One will talk about the guidelines she uses on the journey from day to day. One will talk about the journey of her life. Still others will tell their stories about how a connection to their body has informed their spiritual journey. And Josh will round out the group, bringing us his perspective on journeying in our lives.

A journey is an act of traveling from one place to another. The journey might be physical, intellectual, emotional, or spiritual. Some folks plan their journeys. They select a destination and map out the route to get there. Others simply set out and go wherever the road leads them.

The summer is a good time to stop and ask: what’s your journey? It’s a good time to imagine yourself on a plane, looking down over the landscape of your life. What does your life look like, viewed from 10,000 feet? Are you on a meandering path, wandering but not lost? Are you wandering and feeling lost? Are you on a path of your own choosing or are your steps chosen for you? For your life, is the journey more important than the places you’re going? When you look at your life, no matter how short or long, where have you been on your journey? What stories can you tell? What do those stories say about your life?

And then, take a moment to look ahead at the journey in front of you. What stories do you want to tell, a year from now? Last year I spoke of mid-summer as being the time for the harvesting of crops. What life seeds did you plant last year that are coming to fruition now? What seeds do you want to plant for next year? What kind of journey do you want to go on this year? Where do you want life to take you? Do you need a destination or is the journey enough?

The Journey

by Mary Oliver

One day you finally knew
what you had to do, and began,
though the voices around you
kept shouting
their bad advice–
though the whole house
began to tremble
and you felt the old tug
at your ankles.
“Mend my life!”
each voice cried.
But you didn’t stop.
You knew what you had to do,
though the wind pried
with its stiff fingers
at the very foundations,
though their melancholy
was terrible.
It was already late
enough, and a wild night,
and the road full of fallen
branches and stones.
But little by little,
as you left their voices behind,
the stars began to burn
through the sheets of clouds,
and there was a new voice
which you slowly
recognized as your own,
that kept you company
as you strode deeper and deeper
into the world,
determined to do
the only thing you could do–
determined to save
the only life you could save.

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