SITUATIONAL ETHOS: SCRIPT AND CAST

Self is poured into the social structure

In which one is situated

Options of connection are dependent

On the system in which one is

One is as an actor pouring self into a role

But self is not a role, though he or she act

One is situated

 

Friends are determined

Whom one receives into one’s life

Casting from the script written by the social structure

In which one is situated

Much as my television dictates

The terms of my engagement

(So, tonight I resigned myself to Karate-Kid II)

But I did not choose it

 

Personality improvises

Within the plot structure scripted

By social structures in which

One is situated

Self persists, improvising, developing, and accumulating

Experiences, motivations that persist

As the moon under undulating waves

In the play in which

One is situated

BACK THEN

An old movie

Brought to mind

College friends

We talked about the movie

Back then

When we were friends

That memory

Plays like an old movie clip

EARLY COVID-19

My distance and loneliness

In a poisoned world

My amusements and study

Grow vapid and I wonder

What to do in all this

In my state of shock, my enervated will

I can’t bring myself to do anything

Struggle with the clock that doesn’t seem to move time

Distancing, social isolation, and loneliness

How strange commercials from the old days seem

Tight social groups at cafes, parties, mobs at pop concerts

And New York city streets like a ghost-town

I try to wrap my mind around it all

What it all means, what it will mean

The economy, unemployment, isolation

How long?  What it all means

Shops shut down, restaurants, businesses

And all those workers unemployed now

The number of incidents rises, the death toll

They say weeks, probably months of this

Then we will emerge—but to what?

The scar COVID-19 will leave on the world we used to know

For now, the greatest love means isolation

Some Swedenborgian Truths in a Time of Crisis

Some Swedenborgian Truths in a Time of Crisis

Religious people may have mixed feelings about the Covid-19 virus.  In addition to the strange new restrictions on our social life, the growing numbers of sick, and the death toll, religious people may want to force meaning onto this pandemic.  I think that we are in a kind of state of shock as we try to understand what is going on.  Religious people may ask why this is going on.  But asking theological questions while in a state of shock, or panic, is not wise.

The first thing that Swedenborgians would assert is that this is not punishment from God.  God doesn’t punish.  From one way of looking at it, you could say that God can’t punish.  God is good and can do only good.  God can do only loving things.  God does only loving things.  God does only good to us.  Consider this quote from Swedenborg,

as He wills only what is good he can do nothing but what is good. . . . From these few statements it can be seen how deluded those are who think, and still more those who believe, and still more those who teach, that God can damn any one, curse any one, send any one to hell, predestine any soul to eternal death, avenge wrongs, be angry, or punish.  He cannot even turn Himself away from humanity, nor look upon anyone with a stern countenance (True Christianity n. 56).

So Swedenborgians would say that the pandemic is not punishment from God.

The pandemic is not a sign of the Last Days.  The Book of Revelation talks about a plague coming in the Last Days.  Swedenborgians say that the Book of Revelation is about what goes on inside us.  The battles and plagues and earthquakes are symbolic of our spiritual struggles.  After all, Jesus said, “The kingdom of God does not come visibly.  Neither will people say, ‘Here it is,’ or ‘There it is.’  For the kingdom of God is inside.”  There have been several “plagues” in my lifetime.  There was h1n1, swine flu, and the sars virus.  Either one of these could have been called the plagues pointing to the end times.  Then there was the Black Plague of the middle ages.  That happened in the 14th century.  People then thought that they were in the end times.  But we got through all these plagues and forgot about them and the end times.  And we will get through this.

In these hard times, more than ever, we need to think about our neighbor.  We need to practice social distancing to protect ourselves and our neighbors.  Many of us will experience financial hardships.  Those of us who are fortunate financially are in a position to wisely help out when they can and as they are able.  I don’t mean to minimize the difficulties we will go through in the months ahead.  But we will get through it.  Now, more than in times of prosperity, neighbor love is needed.  As we all struggle through the uncertainty, fear, and hardships, love will get us through.  And though we practice social distancing, we are not alone. God is going through this with us.  “Behold I am with you always.”  Let’s be with one another, too, always.

 

 

 

Confucius and Laundry

While my clothes were in the dryer at the laundromat I continued reading the Analects of Confucius.  I have been reading Confucius over the past few weeks.  Much of his sayings I can’t understand.  But I do understand a portion of them.  However, pondering each saying–or should I say wrestling with each saying–puts my mind in a sacred space.  Confucius is emphatically about virtue.  His sayings make a person think about virtue.  Reading Confucius and wrestling with the meaning of his sayings disposes a person’s heart toward virtue.  I didn’t expect my psyche, my mood, to enter a sacred space when I read Confucius.  I was surprised when I put the book down.  I looked at the dryers, and I felt good about doing my laundry.  “This is a pleasant way to spend my time.  It is a useful and good activity for me to do,” I thought.  This feeling was remarkable.  Previously, laundry had been a drudgery.  So, I was surprised to find myself feeling good about doing my laundry today.  Reading Confucius elevated my spirit.

Generally, I find that sacred scriptures of world religions have that effect on me.  My Swedenborgian background taught me to pay attention to my psyche when I read the Bible.  Swedenborg writes that reading the Bible, “Enlightens the mind and warms the heart.”  He’s right.  The Bible also makes me feel spiritual and spiritual peace.  Other sacred scriptures have an analogous effect on me.  When I read the Koran, which I have to ponder deeply at times, I am uplifted.  Also,  the Tao Te Ching transports me, difficult as it is.  Even the Rig Veda, with the catalog of Gods and Goddesses it lists, and its vocative verses seems to lift me.

Sacred scriptures are records of humanity’s interactions with the Divine.  My interactions with sacred scriptures give me a personal experience of spirituality.  I feel different when I read sacred scriptures.  This is a kind of evidence for me.  I am not a Muslim, a Taoist, a Hindu, or a Confucian.  So why would I respond to their sacred texts?  But I do.  These texts point toward the Divine.  And I think that there is something there.  Why else would they affect me as they do?

I don’t live in the spiritual world now.  Or at least I’m not conscious of it.  So I also read literature from this world.  We are given birth without an instruction manual.  We make our way through this world as best we can figure out.  I think that great literati are sages with suggestions about how to negotiate our way through this world.  We certainly get enough of this world.  Everywhere we turn, we get this world–making a buck, hustling, doing our job, raising a family, watching reality TV.  But part of life in this world is interaction with the Divine.  And though I love to read Hemingway and Thoreau, they don’t do for me what the Analects of Confucius does for me.  I will continue my reading and wrestling with sacred texts and my hustling for virtue.  My contact with the Divine.  That feeling of serenity, peace, and love that spiritual texts give me suggest that they’re onto something.  Someone once told me that he didn’t see enough evidence to make him believe.  I wonder if he’s looking.  I’ll fully admit that there’s no proof I can put before him.  But my personal experience has encountered evidence that makes me believe.

GRADUATE STUDENT

I left my idealism somewhere

Back in early manhood, apprenticeship

For getting by only.

My knees hurt

Not like they did before, to pay the bills

Walking behind a power-mower

All day

 

Isn’t it ironic that Wordsworth will sing of

Quarry workers singing as he

Wanders in his daffodils

Whitman praises the common laborer

As he loiters in the grass

 

The privations, the deprivations

The catalog of things to do without

Logged into my bitterness–

Formerly an occupation–I try not to be bitter.

 

I read Hemingway to buoy my spirits–

His Catholic poverty in Paris,

His un-Christian feeling of superiority

To the vague wealthy.  I guess I feel superior

 

Or try to feel superior to buoy my spirits.

The indignities,

The fear as I lie to a bill-collector,

Slough subordination,

Try to feel above it all.

While the town keeps me down.

 

To dignify the working class—

Which I am now and a grad student

And the town keeps me down—

Your sore knees

Must speak more than their pain—

The bills that demand their “dignity”

The landed idle

Still demand my money

As they loiter

People and Places and Time and Times

My friends from Boston are in their early 20’s

In my memory

They will always be in their early 20’s

As I will never see them again

Good times

My friends from Virginia will always be in their late 30’s

But for one I remain in contact with

I will never see them again

Impoverished and bitter, then, ambition

Florida was (only) thirteen years ago

And I’ve been back several times

So one would say their friendship continues

My musician friends in Edmonton know how it was here, is now

Club owners, evolution of clubs, live venues that closed

Band members from so many years ago—still in town—

Occasionally regrouping to play for a night or two

In with the locals

Me, an outsider

With all those ways and customs I assimilated,

Left, learned again

Tore away from

My last stand, here

This city home to one million

Chinese, Lebanese, Africans, Indigenous

Those who grew up here

Those like me

Here, tired of new ways, places, my last stand

My Journey with Mozart and the Taj Mahal

Lately, I’ve been listening to Mozart’s Symphony #41–the “Jupiter” Symphony.  I enjoy classical music, but Mozart has always eluded me.  Certain musicians, one a jazz musician, have praised Mozart exuberantly.  The jazz cat said of Mozart, “He’s a real entertainer!”  Ever since the ’80’s movie, “Amadeus,” the whole world thinks Mozart is The Man.

The thing, I think, that makes Mozart hard for me is that his music is subtle.  I am finding that Mozart is capable of startling tonal breaks, and also of breathtaking beauty.  His music is like a crystal, not a flame.  So, which is probably my failure, I find my mind wandering only to be recaptured when Mozart does one of those startling things.  I would say I’m at about 1/2 able to stay with Mozart’s 41st Symphony.

I think my efforts to get Mozart are of value.  I have been following a life-long course of appropriating Euro-American civilization.  My formal education was only a start.  I have broadened and deepened my learning of Euro-American civilization.

You can learn only so much in one lifetime.  When I taught Humanities, the department made me use a book that had Euro-American civilization parallel with Chinese civilization and Middle-Eastern civilization.  So you would get one paragraph on Julian of Norwich then a paragraph on the Chen Dynasty, then one page on the Golden Age of Islam, another page on Napoleon and another page about the Great Wall of China then a picture of the Taj Mahal.  I don’t think in that order, but you see how jumbled all this is in my mind, now.

I think the only way to get a handle on, say, Chinese civilization is to study it as a whole–not pieces of it parallel with Euro-American civilization.  I have studied Chinese religions as part of my theological education, and I understand them to some degree.  I have also participated in Chinese culture through the pockets of Chinese immigrants in some of the cities I’ve lived in.

But I am an Euro-American.  I don’t know if I’ll ever really grasp Chinese culture.  I didn’t grow up there, don’t live there now, don’t live in Chinatown.  There are limits to what a person can grasp honestly and really.

Then there is the fact of conflicting ideologies.  I have also touched base with Chinese music.  I would listen to it during the period when I was undergoing acupuncture treatments.  What I found, though, for me, is that the kind of psychic balance that Chinese doctors strive to manifest in their patients is antithetical to some Euro-American ideologies.  This may sound strange, but I found I had to make a choice.  I couldn’t be both Western and Eastern at the same time.

So I’m back home.  Trying to understand one of Euro-America’s geniuses.  I feel that I have an understanding of a little of Chinese civilization.  But I’m not Chinese, never will be.  I’m not denouncing Chinese civilization.  I am not a xenophobe.  I have great respect for the achievements of that culture.  But it seems more valuable for me to broaden and deepen my foundation in Euro-American civilization.  Then I have a shot at becoming masterful in my knowledge.

BEFORE AND AFTER YOU

There was a time before you

life was hollow

There was a time before you

time itself was a bitter pill to swallow

 

There was a time before you

I cowered in insecurity

Now you are with me

I measure my steps with confidence and surety

 

Now you are with me

in every trying situation

Now you are with me

with constant affirmation

 

Now you are with me

life is meaningful

Now you are with me

for you, for us, I am grateful

 

You and I are us

your joy is my study, my occupation

You and I are us

our joy is a continuing vacation

Melanie: Woodstock’s Unsung Voice

We still hear about Woodstock, even in 2020.  But we hear only what the media wants us to hear about it.  Media accounts of Woodstock make it look like the festival was all about drugs, sex, and rock-and-roll.  But it wasn’t.  Peace and love filled to spirit of the festival.  Love isn’t just free love, or sex.  It is a love for each other.  And we don’t hear much about the spirit of Woodstock.  And spirituality at Woodstock.  Even in the four-hour documentary movie about Woodstock, there is no footage of Melanie.  Melanie’s take on Woodstock makes the festival a spiritual experience.  Indeed it was, or it wouldn’t be remembered.  No one would remember just a week-end of drugs, sex, and rock-and-roll.

Listen to Melanie’s words about Woodstock in her song, “Lay Down (Candles in the Rain)”:

We were so close there was no room
We bled inside each others wounds
We all had caught the same disease
And we all sang the songs of peace
Some came to sing, some came to pray
Some came to keep the dark away

Melanie had a spiritual experience while performing at Woodstock, and the crowd knew it, and they were with her.  She says,

“At that moment, 500,000 people saw me have this spiritual awakening because I realised that I wasn’t a body. The body is a separate thing to whatever you want to call it, the spirit or the soul or whatever. The actual being of me was not that body. I left.  That moment that happened in front of those people, that was the uniqueness of Woodstock, for me. And even though people didn’t know what was happening, they knew something had happened. And they were with me.”

Melanie doesn’t use drugs, so the spirituality was real.  There was that spirit, that spirituality at Woodstock, too.  There were those who came to pray, to keep the darkness away, who sang songs of peace, who were so close they bled inside each others’ wounds.

For whatever reason, we don’t hear about that aspect of Woodstock.  And we don’t hear about Melanie.  She is Woodstock’s unsung voice.  But for those of us lucky enough to know Melanie’s music and beautiful spirit, Melanie’s take on Woodstock gives as much light as 500,000 lit candles raised against the dark.

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