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Last year I tried three Lenten practices: I refrained from one thing (Facebook), I engaged in one thing (daily drawing), and I gave money to justice work (abolishing human trafficking). I didn’t keep to the drawing practice very well. The other practices, I kept, and they were deepening. I’m going to follow the same structure this year: a negative practice, a positive practice, and the practice of generosity.

This year I have a somewhat different internet-related practice: not to use the internet as entertainment. In his poem “Ash Wednesday,” T. S. Eliot prayed, “Teach us to sit still.” It’s something I strive to learn, and the net is amphetamines for my monkey mind. So although I will appear on Facebook, I will endeavor not to fritter. Right now I want to go over there just to see what’s going on. That’s the kind of thing I’m planning to resist from now until Easter.

photo by JamesJen, used by permission (Wikimedia Creative Commons)

The line is fuzzy. Reading the week’s secrets every Saturday night at Postsecret seems like a spiritual practice, even though it sometimes affords all the satisfactions of gossip; reading others’ blog entries is serious but can easily drift into just fooling around; using Facebook to see how a friend is doing or take some political action honors the spirit of the practice, but can easily turn into mere entertainment. I will have to be attentive to what’s calling me to a webpage in order to know when to continue and when to stop.

My positive practice is to walk the labyrinth each day I’m at church. The first couple of days’ practice will be to restore it. It’s made of river stones, which are easily dislodged, and the path has actually been altered in at least one place, as I realized when I walked it the other day and discovered that once you get to the center of the labyrinth you can walk right out. There may be labyrinths with that design, but ours is the Cretan labyrinth and follows the same long path out as one took in. I for one need that contemplation time both going into the center and emerging.

I’m going to continue the support of justice work I began last year by putting much more time into the abolition work I’ve been neglecting. I have no desire, or evening time, to be on organizational boards. What I do best is write, speak, coach volunteers, and teach, so I think this is the time to dig out my notes for a UU abolition curriculum and get a draft done. I’ll also be helping the good folks at Aptos, which has the only anti-slavery action group of any UU congregation that I know of (if there are others, please chime in in the comments!), to have a strong presence at General Assembly (GA), where the Congregational Study Action Issue they proposed is being considered as the next official UU-wide issue and where they have a program on the GA schedule, bringing Kevin Bales of Free the Slaves to tell UUs what the problem is and what we can do about it. I already give to anti-trafficking organizations, but I’ll give a special donation for the season.

Do you have, or have you had, any practices for Lent? What are they?

Continuing my researches on the prayers of contrition found in various traditions.

Buddhism

This is an amalgamation of two translations: one by Robert Aitken Roshi, of the Diamond Sangha in Honolulu, and one found on BeliefNet and attributed only to “anonymous”–which it is–it’s a very old Buddhist text.

All the evil karma, ever created by me since of old,
on account of greed, anger, and ignorance, which have no beginning,
born of my conduct, speech and thought,
I now confess openly and fully.

This Buddhist “Prayer for the Courage to Look Within” was posted by BeliefNet member kuliLinei:

May all sentient beings have the courage to look within themselves and see the good and bad that exists in all of us. May we open our hearts, shining the light of love into the dark recesses where doubt and fear reside. May we have the courage to step into that light and embrace whatever we find, letting it rise to the surface freed by the act of loving kindness.

Christianity

O my God,
I am sorry for my sins because I have offended you.
I know I should love you above all things.
Help me to do penance,
to do better,
and to avoid anything that might lead me to sin. Amen.

I find this one very moving despite the fact that I can’t in any way accept the idea that Jesus’s Passion atoned for us, so that I’d edit out “the most bitter Passion of My Redeemer.”

Forgive me my sins, O Lord,
forgive me my sins;
the sins of my youth,
the sins of my age,
the sins of my soul,
the sins of my body;
my idle sins,
my serious voluntary sins;
the sins I know,
the sins I do not know;
the sins I have concealed for so long,
and which are now hidden from my memory.

I am truly sorry for every sin, mortal and venial,
for all the sins of my childhood up to the present hour.

I know my sins have wounded Thy Tender Heart,
O My Savior, let me be freed from the bonds of evil
through
the most bitter Passion of My Redeemer. Amen.

O My Jesus, forget and forgive what I have been. Amen.

Paganism

. . . or is it Neo-Paganism? I don’t know the origin of this prayer, just that it is published in A Book of Pagan Prayer by Ceisiwr Serith (York Beach, ME: Red Wheel/Weiser, 2002). I found it on BeliefNet. I like the prayer’s being directed to various guides.

A Prayer to the High Gods at Bedtime

As I go to bed, I pray to the High Gods.
I offer you my worship, and ask you to bless my family.
I ask if I have done anything today to offend you.
If I have, I ask for forgiveness and for guidance,
that I might walk the sacred path in peace and in beauty.
As I go to bed, I pray to the gods of my household.
I offer you my worship and ask you to bless my family.
I ask if I have done anything today to offend you.
If I have, I ask for forgiveness and for guidance,
that I might walk the sacred path in peace and in beauty.
As I go to bed, I pray to the Ancestors.
I do you honor and ask you to bless my family.
I ask if you I have done anything to offend you.
If I have, I ask for forgiveness and for guidance,
that I might walk the sacred path in peace and in beauty.
As I go to bed, I pray to all numinous beings.
I do you honor and ask that you extend your blessings over me and mine.

The resources in the previous post were from Judaism. Here are three prayers of confession and contrition from the heart of the Unitarian Universalist tradition. All three use theistic language and all three lend themselves beautifully to the devotions of a religious naturalist or humanist:

Vivian Pomeroy (1883-1961), from his Hidden Fire:

Oh God, forgive us that often we forgive ourselves so easily and others hardly;
Forgive us that we expect perfection from those to whom we show none;
Forgive us for repelling people by the way we set a good example;
Forgive us the folly of trying to improve a friend;
Forbid that we should use our little idea of goodness as a spear to wound those who are different;
Forbid that we should feel superior to others when we are only more shielded;
And may we encourage the secret struggle of every person.

from Hymns of the Spirit (the “red hymnal,” published 1937), pages 33-34:

Into this house of light we come to seek that which is just and to find that which is good, and here we remember those whose lives are darkened by the greed and wrong of others. We have not purged the commerce of our times of those harsh ways that thwart the hopes and dreams of many. In this house of peace we remember wars and rumors of wars; we have made but feeble effort to understand the peoples of the world and to foster peace among the nations. In this house of joy we remember all sorrowing and troubled folk; we would not ourselves be glad except as we seek the blessings of abundant life in body and spirit for all our fellowmen. Let us here be gathered into a common power of good will which shall issue in lasting peace and larger right. Amen.

Hymns of the Spirit, page 42:

O Thou unseen source of peace and holiness, we come into thy secret place to be filled with thy pure and solemn light. As we come to thee, we remember that we have been drawn aside from the straight and narrow way; that we have not walked lovingly with each other and humbly with thee; that we have feared what is not terrible and wished for what is not holy. In our weakness be thou the quickening power of life. Arise within our hearts as healing, strength and joy. Day by day may we grow in faith, in charity, in the purity by which we may see thee, and in the larger life of love to which thou callest us. Amen.

Next Sunday’s service is a service of contrition and reconciliation. It’s my experience that you can’t have the latter without the former, and yet our Unitarian Universalist tradition dropped even a private prayer of confession from its services long ago. We want to be better people–to reconcile ourselves with those we’ve wronged and re-commit to our ideals–but judging from our liturgy, we would prefer to skip the step of acknowledging what those wrongs are. In a workshop he led in Palo Alto last month, my colleague Mark Morrison-Reed proposed a new UU ritual, that of confession, and both I and most of the attendees thought he was really on to something.

So I’ve encouraged members of my congregation to spend time–not just in the service, but in the days leading up to it–in reflecting, as I’ll be doing, on the occasions over the past year when we have done wrong in our own eyes, and to fast overnight, starting after dinner next Saturday. We’ll break our fast together during the service, after a service that offers private periods of contrition, confession, reconciliation, and recommitment.

I promised I would suggest some aids to the process of contrition, and here are two to start with.

If you’re like me, when you set out to reflect on the ways you’ve done wrong, you tend to think of the things you already know about. You know you’re impatient, that you picked a fight with your brother, and that you ought to call your parents more often. So you reflect on those, and feel sorry for those, and maybe even tell people that you’re sorry, but what about the ways you’ve strayed that you haven’t even noticed? For those, what you need is a list of possible faults that you go down, item by item, so that you notice: oh yeah, I also don’t listen very well or give away much money.

The Jewish tradition, in its wisdom, came up with just such a list long ago. It was so long ago, in fact, that the language is a little obscure. The prayer, the Al-Chayt, lists 44 ways one might have sinned, with a noticeable emphasis on the many ways to do someone wrong through spoken words. I’ve looked at several versions and come up with this one that leaves the question of a deity open, uses the term “wrongs” (I’ve seen “sins” and “mistakes” elsewhere), is in first-person singular, and takes a somewhat-educated guess at what the obscure expressions might mean.

For all of the wrongs I have committed, source of forgiveness, pardon me, forgive me, and make my atonement possible.

For the wrongs I did under duress and those I did willingly,
For the wrongs I did through having a hard heart,
For the wrongs I did without thinking,
For the wrongs I did through things I blurted out with my lips,
For the wrongs I did in public and those I did in private,
For the wrongs I did by abusing sexuality,
For the wrongs I did through harsh speech,
For the wrongs I did with knowledge and deceit,
For the wrongs I did through my thoughts,
For the wrongs I did to friends,
For the wrongs I did through insincere confession,
For the wrongs I did together with a group of others,
For the wrongs I did willfully and those I did unintentionally,
For the wrongs I did by degrading parents and teachers,
For the wrongs I did through the ways I exercised power,
For the wrongs I did through desecrating things that are holy,
For the wrongs I did with foolish speech,
For the wrongs I did with vulgar speech,
For the wrongs I did by listening to my evil inclination rather than my good inclination,
For the wrongs I did against those who know I hurt them, and those that do not know I hurt them,
For the wrongs I did through bribing or flattering others, or accepting bribes or flattery myself–
For all these, source of forgiveness, pardon me, forgive me, and make my atonement possible.

For the wrongs I did through denial and false promises,
For the wrongs I did through hurtful words,
For the wrongs I did through scoffing and being scornful,
For the wrongs I did in business,
For the wrongs I did with food and drink,
For the wrongs I did through exploiting others’ financial needs,
For the wrongs I did by being arrogant,
For the wrongs I did purely with my eyes,
For the wrongs I did through meaningless chatter,
For the wrongs I did through having haughty eyes,
For the wrongs I did by refusing to feel shame–
For all these, source of forgiveness, pardon me, forgive me, and make my atonement possible.

For the wrongs I did in throwing off the yoke of my responsibilities,
For the wrongs I did in the way I judged,
For the wrongs I did through violating a friend’s trust,
For the wrongs I did through the begrudging eye of jealousy,
For the wrongs I did through taking lightly what deserves to be taken seriously,
For the wrongs I did by being stiff-necked,
For the wrongs I did eagerly,
For the wrongs I did through passing along gossip,
For the wrongs I did through vowing in vain,
For the wrongs I did through baseless hatred,
For the wrongs I did through reaching out to take what was not mine,
For the wrongs I did through confusion of the heart–
For all these, source of forgiveness, pardon me, forgive me, and make my atonement possible.

The other Jewish source I recommend is Rabbi Rachel Barenblat’s personal Al-Chet, from her terrific blog Velveteen Rabbi. She grants permission to use it–of course, if you use it elsewhere please credit her.

AL CHET SHECHATATI L’FANECHA…         …על חטא שחטאתי לפניך

I need to speak these words aloud and to know that the universe hears them.
I get caught in old patterns and paradigms; I am stubborn and hard-headed.
In the last year I have missed the mark more than I want to admit.
Forgive me, Source of all being, for the sin I have sinned before you

By allowing my body to be an afterthought too often and too easily;
By not walking, running, leaping, climbing or dancing although I am able;
By eating in my car and at my desk, mindlessly and without blessing;
By not embracing those who needed it, and not allowing myself to be embraced;
By not praising every body’s beauty, with our quirks and imperfections.

By letting my emotions run roughshod over the needs of others;
By poking at sources of hurt like a child worrying a sore tooth;
By revealing my heart before those who neither wanted nor needed to see it;
By hiding love, out of fear of rejection, instead of giving love freely;
By dwelling on what’s internal when the world is desperate for healing.

By indulging in intellectual argument without humility or consideration;
By reading words of vitriol, cultivating hot indignation;
By eschewing intellectual discomfort that might prod me into growing;
By living in anticipation, and letting anxiety rule me;
By accepting defeatist thinking and the comfortable ache of despair.

By not being awake and grateful, despite uncountable blessings;
By not being sufficiently gentle, with my actions or with my language;
By being not pliant and flexible, but obstinate, stark, and unbending;
By not being generous with my time, with my words or with my being;
By not being kind to everyone who crosses my wandering path.

For all of these, eternal Source of forgiveness
Help me know myself to be pardoned
Help me feel in my bones that I’m forgiven
Remind me I’m always already at/one with You.

A colleague comes out about her other life, in grand style.

You definitely want to see this.

I love that Dawn pursues a passion outside ministry, which can be so consuming. I love that she shared it so exuberantly with her congregation, I love that they got the connection with their own beauty and power, and I love that she got the media to come and cover this service! “Liv Fearless” is right!

Starting on October 1, I’ll be part of a group committed to doing the practices in the book 100 Ways to Keep Your Soul Alive, by Frederic Brussat. The book’s back cover describes it insipidly (“a care package for the soul”), but the brief readings and accompanying practices belie that glibness. We’ll do one per day.

If you want to join in, look for the Facebook group “100 Ways to Save Your Life.” For some reason having to do with maintaining the privacy of people’s posts, it’s a closed group, but if the moderator has set it up the way he intended to, you’ll be able to request entry.

I committed to three practices during Lent: something I wanted to give up, something I wanted to add, and giving to a justice-making organization.

I gave up Facebook. That was not difficult, except once or twice when I really wanted to post a link to some outrageous item. My forays back onto FB in the past few days are marked by greater caution. I look up what friends are doing (I missed that), but I’m not checking every half-hour, and I’m noticing the difference between sharing information and killing time.

I added daily drawing, except that I really didn’t. I drew on one-third to one-half of the days of Lent. A big shift from my usual once-a-week, which has itself been a big shift from my practically-never, but daily got difficult. Watching my resistance was interesting. A lesson: do things like this early in the day. (Maybe instead of posting to my blog, ahem?)

I knew I wanted to give to an anti-slavery/trafficking organization, so I did some research. It’s hard to know which groups are most effective until I am more involved in the issue.  For now, for my donation, I decided on Not For Sale because it focuses on building a grassroots movement and has a particular outreach to faith communities, so I can also see a path for me to get involved. I had heard its president on Forum a few months ago and was impressed; in fact, that program was one of the things that put this issue in the front of my concerns. Also, it is based here in the Bay Area, which makes other kinds of involvement possible. Their home page just flashed that their next global summit will be in Silicon Valley in October, and I’ve signed up.

Adopting a spiritual practice from a tradition not your own is always a delicate matter. Lent was a part of my growing up because so many of my neighbors, teachers, and friends were Catholic, but I’m not Christian myself and so I would not describe myself as “observing Lent.” Also, knowing my oh-so-American attraction to self-improvement, I’m aware of the subtle misuse of the practice: “Try this for forty days and your life will be changed!” As if it were a new, sure-fire, forty-day diet.

Nevertheless, Lent appeals to me because of its teaching that sacrifice and discipline are part of how we grow closer to the holy; because of its invitation to walk a little way with Jesus, who is one of my heroes, and its reference to his suffering and doubt, in other words his being genuinely human; because of its echoes of the forty years’ wandering of the Israelites and the story of Jonah, one of my favorites in the Bible. And because it is a sound and useful practice. So here are my three disciplines for this period:

(1) Go on a Facebook fast. No checking in for the next 40 days (or 46, since I don’t plan to excuse myself on Sundays). We are only a day into Lent and I’ve had the mindless impulse to see what’s happening on FB at least a dozen times. Can I make each of those moments of impulse and turning away from the impulse a meditation on the question: how do I want to spend the next half hour of this wild and precious life?

(2) Draw for ten minutes every day. Again, Sundays not excepted. This is about both discipline and discovering, again and again, per the name of this blog, the sacred in everything.

(3) Give to charity (or better, give to justice!). I was thinking of making this a daily practice, but I think I’m pushing my limits on daily practices already, so I’m just going to give, in one lump, to a cause that’s been speaking to my heart: the end of human trafficking. I’m still researching which organizations are most effective.

Jane Rzepka, one of my preaching teachers from seminary, had the enviable/unenviable job of leading the opening worship for close to 400 Unitarian Universalist ministers at the CENTER Institute last week.  We worship with great enthusiasm and appreciate great preaching, but it also must have been a little like preaching to a congregation every member of which has their arms folded across their chest and a “let’s see what you’ve got” look on their face. Jane sailed right in, throwing down a gauntlet before all the promises of transformation (the slogan for the Institute was “be changed!”). She claimed that Transformation isn’t all it’s cracked up to be. Naturally this caught my attention, since my congregation’s mission is “to transform ourselves, each other, and the world,” and I am what you might call Big on Transformation. She said–I’ll have to paraphrase here–that we tell people they come to church to be changed, and we tell them that they are welcome just as they are, and we can’t have both.

I doubted this, but I kept my metaphorical arms unfolded and filed it away to think about afterwards, and just listened to the sermon. The turn she took was to urge us to let go of our wish for Transformation with a capital T and let ourselves experience the “small-t transformations” that the week could bring. That the small transformations matter.

That’s one way to bridge the paradoxical wishes to welcome people as they are and to change them. But what came to my mind was a purer one, which, though no less paradoxical than the problem as Jane posed it, seems somehow to offer a solution. After all, the Buddhists have been grappling with exactly this problem since the Buddha stood up from the place he’d been sitting under that tree.  If samsara is nirvana, why are we striving for nirvana? If we must give up striving, what are we doing meditating? Are we enlightened as we are or must we change?

And the Ch’an/Zen variety, of course, developed paradox to a high art.  What I thought of when Jane said “you can’t have it both ways” was this story from the Ch’an master Qingyuan:

Thirty years ago, before I practiced Ch’an, I saw that mountains are mountains and rivers are rivers. However, after having achieved intimate knowledge and having gotten a way in, I saw that mountains are not mountains and rivers are not rivers. But now that I have found rest, as before I see mountains are mountains and rivers are rivers.

If I could grasp that paradox, I’d be a Zen master too. Instead, it slips away and won’t be spotted except in the corner of my mind’s eye. But it seems intuitively right to me.  We are enlightened as we are and we are not yet enlightened. We need to be changed and we need to see that mountains are mountains.

In contrast, Jane’s advice to stick with small-t transformation sounded like a halfway measure. But I don’t think it was. I think that, like a skillful Zen master, she was guiding us away from the preoccupation with Transformation that itself can stand in the way. Stop trying to be changed! Just visit the ocean, talk with colleagues, sing a few songs. Chop wood and carry water. Let go of the desire for nirvana and live in samsara, and then (she didn’t say, because it would have spoiled it) you might find that samsara is the nirvana you’ve stopped looking for.

According to the Stanford Blood Center, I’m a gallon donor. But they’re just being nice. They mean I’ve had over eight appointments. I think only about three of them have ended with my giving an actual pint of usable blood. I’m on the verge of giving up, and it has me feeling really sad.

To me, donating blood has always been one of those no-brainer acts of mercy, like giving clothes you don’t need anymore to a clothes closet instead of throwing them in the trash. That pint of blood is the difference between death and life to the recipient, while to the donor it costs nothing but the mildest of pain and a couple of hours (including the time spent getting to and from the center and eating the re-energizing snack of cookies and juice). Also, when my dad was badly injured some years ago, he received about 40 units of blood. He barely survived; blood donors gave me my father, and I’ve felt ever since that I owe the world some blood. I hear from blood center staff that that’s a common motivation.

Still, it took me years to start donating even after that, because I’ve always been queasy about needles, and have even been assured by nurses that they would really rather not deal with people who are shaky about the whole thing. However, when I shared my ambivalence with a nurse at church, she urged me to try at a blood center (as opposed to a blood drive). Not long after that conversation, I got pregnant, and while that ruled out donating for several months, the many blood tests involved made me sanguine (heh) about needles. I figured, how much worse could donating be?

So a couple of years ago, I donated for the first time, and it was true: it isn’t really any tougher than a blood test. And I felt fantastic. I bounced out of there, absurdly pleased with the little bruise on my arm, determined to donate once every eight weeks for the rest of my life.

However, it hasn’t gone so well. More often than not, I leave without having donated much blood, if any. I flunk the hemoglobin test, or no one can find a good vein, or the flow is so slow that I can’t fill a pint in the allotted time, or all of the above. I’m stubborn. I take iron, I drink my eight cups of water a day for three days before giving, I tell them up front that with my veins, they’re going to need a small needle and their best blood-drawer. But I’m getting discouraged. In October, when the very expert nurse said time was up, she said, “Maybe this isn’t your ministry.” Damn the woman. She knew just the language that would reach me, and she said it with such compassion. I barely got out of there without crying.

I decided to give it one last try, so last week I went in again (deliberately on a different day of the week, to avoid the mind-reading nurse), having observed a strict regimen of three days’ iron supplements and having drunk enough herbal tea over the same three days to float the QEII. The finger stick turned up a sub-par hemoglobin level. Sometimes you just need to warm up your hands, so the nurse asked if I wanted to do that and try again; I did; the second level was worse. I took a consolation cookie and went to work.

I had said that that was the last try, but I’ve got to give it one more. This time I’m going to take iron every day (which, clearly, I ought to be doing for my own health anyway), drink my eight cups every day (ditto), warm my hands before the hemoglobin test, the works. But it still might not be enough. It might be that this is just not one of the ways for me to bless the world. I wish that it bothered me purely because I want to help people, and not because my ego can’t abide my failing at anything I set out to do.

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