Unfortunately, this doesn’t sound familiar. But, if you ever find the source, please send it my way because poetry and disco is a match meant for this blog… I think.
Cheers,
Trent Gilliss
Unfortunately, this doesn’t sound familiar. But, if you ever find the source, please send it my way because poetry and disco is a match meant for this blog… I think.
Cheers,
Trent Gilliss
Recently I heard a wonderful program on National Public Radio about Rabbi Abraham Joshua Heschel. I was struck by one of his quotes: ‘Some are guilty, but all are responsible.’
I pray for the victims and families in Newtown and Aurora and Virginia Tech and Red Lake and Columbine and Minneapolis and Norway and Webster and all the other lesser known atrocities — and for my country.
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The NPR program to which Mr. Egelhof is referring is On Being with Krista Tippett, which is the radio program I’ve edited and produced for the last nine years. The show he’s culling from: “The Spiritual Audacity of Abraham Joshua Heschel.”
One of the most gratifying aspects of working on this project is seeing this type of practical impact. Many times it’s difficult to quantify the influence our work is having in the world; seeing a key law enforcement official who has faced unbelievable tragedy use these pearls of wisdom to inform his own thinking and being breathes new life into the work that I do. It’s all the thanks I need.
Our Latest Radio Show + Podcast: Opening to Our Lives: Jon Kabat-Zinn’s Science of Mindfulness (» download mp3)
“It doesn’t actually take any more time to say good-bye or hug you know, your children or whatever it is in the morning when you’re on your way to work. But the mind says, ‘I don’t have any time for this.’ But actually that’s all you have time for, is this because there’s nothing else than this…So when your four year-old can’t decide which dress she wants to wear, that’s not a problem for you, unless you make it a problem for you. That’s just the way four year-olds are. And the more we can sort of learn these lessons the more we will not be in some sense running towards our death, but in a sense opening to our lives.”
Scientist and author Jon Kabat-Zinn has changed Western medicine through his work on meditation and stress. He’s clinically demonstrated the benefits of ancient traditions of mindfulness and meditation. And he’s adapted these for people who are healthy or living with chronic illness, for Olympic athletes and corporate cultures.
In this week’s On Being podcast, Jon Kabat-Zinn offers wise perspective on inhabiting the ordinary and extreme stresses of our lives. Technology may function 24/7, he points out, but our minds and bodies do not. He has practical and spiritual tools accessible to everyone — for slowing down time and “opening to our lives.”
And, for this week’s show, our host Krista Tippett recommends reading:
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There are a couple of minutes in this podcast in which we hear Jon Kabat-Zinn conduct an introductory meditative experience for employees at Google. This spiritual technology is immediately effective and at the same time an engagement for a lifetime. It is about “coming to our senses” in the fullest sense of that phrase. This book explores these ways of living in more depth.
From our senior editor Trent Gilliss’ Tumblr:
“In my world, the wronger something feels the righter it is. So too waste this much time on something this stupid… that felt good to me. “
A superb five-minute short on how Jerry Seinfeld writes a joke from The New York Times.
Seinfeld’s take on wasting time might just be the polar opposite advice given by Jon Kabat-Zinn in our podcast for this week.
From our senior editor Trent Gilliss’ Tumblr:
I moderate the comments for the weekly shows at On Being for many reasons: staying in touch with our listeners’ responses and a lack of human resources for online work, to name two. In response to our one-hour production on French Jesuit theologian and paleontologist Teilhard de Chardin, we received this comment from “Father Robert I…”this past Sunday.
I first read Teilhard as a senior in college back in 1960, and continued to read him during my years in the seminary — in Rome!
I’ve taught an advanced undergraduate course over the years on “The Classics of Spirituality,” and have used “The Divine Milieu” as the final reading of the course.
I appreciate the program dedicated to Teilhard and welcome the continuing interest in his thinking. But I think that the heart of the matter was slighted in the presentations.
For Teilhard at the heart of his vision is Jesus Christ who is both the center and the goal of the Divine Milieu. This is why Teilhard’s great friend and advocate Henri de Lubac holds that part of Teilhard’s achievement was to recover the “cosmic Christology” of the Pauline Epistles.
So thank you for what you have done in the program; but it’s like a glass only half full. You only offered some of the good wine.
Christmas wishes!
Which prompted this response from Gregory Lynch:
Dear Father Robert:
Thank you for your insightful comments. I agree with you that the Cosmic Christ is at the very heart of Teilhard’s worldview and any attempt to separate his philosophy from his Christian faith does a disservice to both Teilhard and the Church. I share your view that Teilhard does a wonderful job of taking the core of the Christian faith, all the way from its earliest writings, and show how modern science and philosophy reaffirm these ancient truths.
However, as a faithful and practicing Catholic, I am also frustrated that the Catholic Church is has yet to fully embrace Teilhard. Interestingly, I first came across Teilhard by reading a wonderful book “Introduction to Christianity”, first published in 1968 and written by a brilliant young theologian at the University of Tübingen, Joseph Ratzinger. I was hopeful that as Father Ratzinger moved up the ranks to Bishop, to Cardinal, to head of CDF, to the Chair of St. Peter, he would lead a rehabilitation of Teilhard, or at a minimum, expunge the cryptic 1962 warning. Despite continuing positive references to Teilhard by Pope Benedict, the 1962 warning still remains and Teilhard remains at the periphery of Catholic theology.
Father, I pray that you and others will continue to carry out the work of the Kingdom, including sharing the message of Teilhard’s evolutionary Christianity.
Peace and Merry Christmas!
In many ways Teilhard remains a bit of a mystery because his writings were suppressed — or, more mildly, not allowed to be published by the Roman Catholic hierarchy — during his lifetime. It was a deep source of frustration to him, and yet he remained obedient. I think many Catholic adherents revere this aspect of the man; he serves as a role model for the many people who love the Church and yet they struggle with many of its teachings as doctrines. He is an example of how to stay true to one’s faith and move forward as thinking, authentic beings.
We nodded to this history in script, but it deserves a fuller treatment and discussion. I’d love to hear thoughts from members of the Catholic Church who find promise and a practical way forward in Teilhard’s example.
—Daniel Goleman, from Social Intelligence: The New Science of Human Relationships
(via trentgilliss)
“The human is matter at its most incendiary stage.”
~Teilhard de Chardin (1881–1955)
Where is technology taking us? Are we heading towards greatness, or just hyper-connected collapse? This challenge was foreseen a century ago by Teilhard de Chardin.
A world-renowned paleontologist, he helped verify fossil evidence of human evolution. A Jesuit priest and philosopher, he penned forbidden ideas that seemed mystical at the time but are now coming true — that humanity would develop capacities for collective, global intelligence, that a meaningful vision of the Earth and the universe would have to include “the interior as well as the exterior of things; mind as well as matter.”
The coming stage of evolution, he said, won’t be driven by physical adaptation but by human consciousness, creativity, and spirit. It’s up to us. Krista Tippett visits with Teilhard de Chardin’s biographer Ursula King, and we experience his ideas energizing New York Times Dot Earth blogger Andrew Revkin and evolutionary biologist David Sloan Wilson.
—Steve Biko, from his book I Write What I Like
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Archbishop emeritus Desmond Tutu spoke in memory of Biko in 2006:
“That is what Steve diagnosed in us as our illness and black consciousness was meant to exorcise this demon, to make us realise that as he said, we were human and not inferior as the white person was human and not superior. I internalised what others had decided was to be my identity, not my God-given utterly precious and unique me.”
Former president of South Africa Thabo Mbeki said of Biko in 2007:
“Steve Biko understood that to attain our freedom we had to rebel against the notion that we are a problem, that we should no longer merely cry out -Why did God make me an outcast and a stranger in mine own house?, that we should stop looking at ourselves through the eyes of others, and measuring our souls by the tape of a world that looks on in amused contempt and pity.”
Musician Peter Gabriel wrote a tribute in a song titled “Biko”:
You can blow out a candle
But you can’t blow out a fire
Once the flames begin to catch
The wind will blow it higher
Oh Biko, Biko,
because Biko Yihla Moja,
Yihla Moja - The man is dead
South African supporters hold a vigil in honor of the anniversary of Biko’s death. (photo: Rajesh Jantilal/AFP/Getty Images)
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The music bedding Waits’ reading of Charles Bukowski’s poem “Nirvana” wasn’t pulled from another song or artist. It’s actually part of a track on Waits’ 2006 album Orphans: Brawlers, Bawlers & Bastards.
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For those of you who don’t know, I edit and produce a national public radio show called On Being with Krista Tippett. It’s played on about 250 public radio stations at different times throughout the week. Part of my gig is deciding our programming line-up. Why do I tell you this?
About a week ago, we had a gap in our schedule and I suggested rebroadcasting our interview with Kate Braestrup, a UU chaplain who works with Maine’s game wardens on search-and-rescue missions and such events. She also lost a husband early in her life. For some, it seemed counter-intuitive to put a show on about death, loss, and grief during this festive time of year. But we know that the holidays can be a lonely time of despair, depression, and loss for many; I hoped our program could meet those people suffering in some minor way — and remind all of us the gift of grace and happiness during this season.
I never could’ve envisioned (nor wanted to) this horrifying scenario before us. And so I worried about the programming decision.
Well, my beloved wife Shelley and I just finished listening to the production on MPR News (yes, believe it or not, on the radio). Kate Braestrup’s stories and insights on love, death, and loss are profound — and more relevant than I could have ever imagined. It’s wise people like her who are most needed during our country’s darkest hours and brightest holidays. Bella and I cried a little; we danced.
This show doesn’t make sense of the tragedy in Connecticut; nothing can. But, Kate Braestrup offers a framing for how to think about love and tragedy, how we live forward. If you’re looking for something to listen to with your loved ones, listen to this show. And, if you do, please write me and share your thoughts. It would mean a lot to me: tgilliss@onbeing.org or @trentgilliss.
by Gloria Lowe, guest contributor
We live in difficult times. Stories of corruption, violence and down right evilness surround us. Trying to make sense of this state, it sometimes seems easier to close it all out, becoming numb to our pain and the pain of others. Often we pretend things will somehow get better tomorrow.
Many of us come to this holiday season with fear. What do we say to our children and our friends when there is no money for the “things” they have come to expect from us? What do we do when we cannot buy our way out of pain?
Many of us have been chasing the American Dream, trying to consume our way to our image of the “middle-class American.” We have come to believe we are what we can buy.
Everywhere we look, corporations encourage us to value things over people. Over the last fifty years the average American family has spent more hours working, chasing an ever-decreasing paycheck to buy things. We use these things to replace the time we no longer spend with families and friends.
The holiday season, sacred to all faiths, has become nothing more than a hyped-up consumer season and a wretched time of the year for those with no money. As more people are thrown off state support for the barest of necessities, as foreclosures increase and unemployment checks decrease, people are turning against one another.
This season we have an opportunity to rethink our values and what it means to be a human being. Can we begin to look past the superficial ways we judge one another by what we wear, what kind of car we drive, or what church we go to? Can we learn to see each other in our hearts and not just with our eyes?
As a community we have a long history of transcending pain, of turning fear to hope and hope to action. We have learned to reach out to each other in service. We have known that a fragmented heart manifests a fragmented world. We have always made a way out of no way.
This holiday season is an opportunity for all of us to dedicate ourselves to building authentic relationships with our families, our friends and our communities.
We may not have money for toys and trinkets but we can wrap our arms around our children and show them how to love. We may not be able to spend money, but we can spend time.
We can set aside time and talk to one other about our hopes and dreams. We can take time to reconnect across generations, sharing stories of family and friends that pass on the values and skills that have enabled us to endure for centuries.
We can ask ourselves what do we need to do to create peace in our homes, in our families and in neighborhoods? How do we decide what we need, not just what we want? How do we live more simply, to consume less and love more?
We are facing an economic and spiritual crisis that threatens our survival and our deepest humanity. But it also an opportunity. It is an opportunity to create a more just way of living. In earlier, more dangerous times we created families, villages, places of worship and respect for one another. We have that creativity within us still.
Let us all celebrate this holiday season through the eyes of a “beloved community,” turning away from wanting things to valuing people. We can turn to one another and ask what kind of community we can create together.
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