Humanism and Politics

I'm often tempted to describe my political views as humanist. This is because for me humanism is all-encompassing. I don't restrict myself to the modern definition, which tends to be defined by what it isn't, but rather embrace the whole of humanity's spirit: literature, politics, philosophy, and everything else in the library. Although there are humanist parties in place (associated with the "Humanist International"), I don't know too much about them and according to Wikipedia -- whose veracity is unquestionable, you know -- other humanist groups view them with a great deal of suspicion. This is not a matter I have looked into for myself because it is a moot subject: there is no Humanist Party in the United States that I know of. If there was, though, what would be be constituted of?

I sometimes identify my politics with the Universal Declaration of Human Rights to make it clear I am human-rights centered. I am a humanist: my concerns start with humanity first, not in endorsing political ideologies. It seems to me that many political groups care only for abstracts -- The Nation, for instance, or The Economy. These things only matter to the point that they help us. I care little for free markets or planned economies by themselves: I want to know what state people can be their best in. I have a few opinions on that subject, but I don't know if this is the place for them. I think human rights is a good starting point for political humanism. I think human rights must be universal, with no distinctions made to seperate those who do not share political viewpoints. To deny human rights to prisoners, even terrorists, is to deny our own humanity. I don't think we can keep someone's face in the dirt without getting down there themselves, in other words. We can't call ourselves humanists and forgoe human rights.

Branching off from a commitment to human rights is the necessity for democracy: among the rights we cherish is the right of every person to think, believe, and act for himself -- to be in control of his or her own destiny. 

Although human rights is a starting point, crucial to modern humanism is the spirit of rationality. Reason must inform our politics -- not vain trust in ideology. It is one thing to explore the consequences of free-market options versus planned options, for instance: it is another to believe that The Free Market is god and that only in it can people be happy. The same goes for planned economies: although they sound splendid on paper, societies are difficult things to plan. I mention these not because of the current political debate, but because this is something I think about a lot: I have a zealous distrust of corporate power and a healthy respect for the corrupting influence that power has on the people who think they hold it, but I also can't underestimate the tendecy for bureacracies to get bogged down or for the system to simply not work because we will never have access to all the information that we need to plan things properly.

I don't need to praise Reason to humanists, but I so very rarely hear it praised in political matters. Instead, we hear a lot about belief and values. I don't condemn these things, but we must temper them with reason. We cannot blindly trust in something because it makes us feel good, or because if everyone trusted in it everyone would be happy. Unthinking praise for beliefs and values is the road to nationalism, for beliefs and values are always personal. Reason is impersonal: we humans may think differently about many things, but we know something is reasonable when we hear it. Our brains understand the language of logic, even if they make mistakes in the translation. Reason cannot be a passive thing: we must interrogate ideas, make them prove their worth. 

You might wonder why I have not yet mentioned church-state seperation, as it seems to be the easiest thing for humanists to rally around. I think this misses the point: we plant the flag and bare our teeth when a religious group attempts to enforce its own values on the rest of us, but try to do the same about corporations influecing the government through campaign contributions and you'll be called a socialist. There is no difference between an oil company and a religious "company" influencing politics or culture: a minority is attempting to rule the majority, or more plainly one group is attempting to dominate or unduly influence another.

Although these are a couple of starting points, there's much room for individual interpretations. Because of my commitment to human rights, for instance, I am a firm believer in universal healthcare. For me, healthcare is too important to not be available to all who need it: it is a moral imperative. I do not want it to be subject to the whims of profit and greed: the starting point for planning the policy must be to meet needs, not to generate profit. Democracy is also not a simple issue: while some believe in representation, others value more direct forms of democracy.

What are your thoughts on how humanism can be expressed politically? 

N-Words

"I can't hate you. I'd rather die than hate you." - Dr. Martin Luther King, as quoted in Here If You Need Me.

I remember sitting in the backseat of our family car as a small child, waiting in the parking lot of a supermarket with my sister and her best friend while my mother shopped for groceries inside. When an elderly black man left the story and began walking into the parking lot, one of the two girls -- both of whom were seven years older than me -- used a word in reference to him. I asked what it meant, and they replied that it was just used in reference to black people. With childish excitement at knowing a new word (and innocence at its meaning), I stuck my head outside the open window and yelled "Hey, ni-"

That was as far as I got before being muffled and hauled in by my now embarrassed sisters. At that point I learned that the word was taboo, not to be uttered in public -- especially not in the presence of black people. In the United States, and particularly in the American south where slavery held sway for centuries and segregation lingered for decades thereafter, the word is odious. No other word in the American language, not even that versatile word that George Carlin so championed, is as offensive in the south.  Despite this, it sees heavy usage among both blacks and whites, used in different contexts.  The word may no longer be fit for public utterance, but the meaning -- the emotions -- behind it still lurk in the minds of people.

As I've grown older I've learned to ignore words themselves and focus on their meanings, hence why "cuss" words no longer make me flinch  as they did in my Pentecostal youth, and why I regard the excitement about them as being...silly, almost juvenile. I am more concerned with the malicious meanings behind socially acceptable words than I am the "offensiveness" of words deemed profane. The "n-word" is not the only word in history that has been used to belittle and marginalize people: there are a host of such words, and we use them every day when we use labels to write someone off.

A couple of years ago, I endured a falling-out with a friend over this issue. He made heavy use of  such words, as he enjoyed being the center of attention in a given conversation and typically held such attention by attacking other people in jokes. His preferred targets were "libs" and "Dems", although in truth anyone who disagreed with him or who bothered him in any little way would attract his attention.  I found this behavior boorish and increasingly unpleasant, and so parted ways with him. His behavior bothered me not simply because of the stock I put in simple decency, but because I knew I shared his behavior in some ways. I would never use labels to assault someone in public, of course, but I used them in private when writing or thinking. Just as he had his 'libs and dems', I had choice targets like "fundies".

Shortly after our falling out, I swore off using labels to demean people. I do not want to keep company with the hostility, contempt, anger, and loathing that those words gave voice to, and denying them a voice was the first step. Instead of voicing these emotions, I decided to examine them -- to turn them over and upside down, and sort out why I felt that way toward one person or another. (I became more interested in Stoicism after my departure from this friend, as it turned into a bitter row with emotional fallout that lingered for months.)  I decided that attacking people with labels did no good: it only dehumanized them in my eyes, and that took me down a road I was not willing to travel. As a humanist, I wish to remain charitable toward all, even those who wish me ill will.  It is my way of defending myself, of not wounding what I am capable of. I stand for Humanity: not just my fellow Homo sapiens but for what we are capable of -- for what we may achieve not just in knowledge and in prosperity, but in how we act.  I want a better society than this, and I do not think that can be achieved if we continually attack one another as people.

A year or so ago I realized something else: labels are foolish, not just because they dehumanize others but because they are so frequently unreliable. People are not nearly as consistent as we would like to believe in stereotypical behavior: the man we denounce as a bastard one day may render a kindness the next. Instead of writing someone off, I choose to evaluate their actions. I do myself the same kindness. I can never know enough about a person's personality and character to judge them, but I can think about their actions and judge them for worth or harm. By focusing on what they do, I can avoid demeaning them for who they are and possibly even provoke a change in them by remarking on the destructive tendency of their actions in a more objective manner -- something not possible if I were to attack them. Concentrating on verbs is more useful than employing "n-words" -- nouns in this manner.

In the past year, I have grown in my ability to put aside labels and deal with people as people, and I am happy to report that my desire to understand others quickly overcomes hostility toward behavior I find objectionable (believing in dogma, for instance). Progress along these lines is thus possible, if we are willing to strive toward it.

Skeptic's Anthem: Die Gedanken Sind Frei

Die Gedanken sind frei

(Thoughts are Free)

Die Gedanken sind frei,

My thoughts freely flower.

Die Gedanken sind frei,

My thoughts give me power.

No scholar can map them;

No hunter can trap them.

No man can deny,

die Gedanken sind frei!

No man can deny,

die Gedanken sind frei.

I think as I please;

and this gives me pleasure.

My conscience decrees;

This right I must treasure.

My thoughts will not cater

To priest or dictator

No man can deny,

die Gedanken sind frei.

No man can deny,

die Gedanken sind frei.

And should tyrants take me

And throw me in prison

My thoughts will burst free

Like blossoms in season

Foundations may crumble,

And structures will tumble,

And free men will cry,

"Die Gedanken sind Frei!"

And free men will cry,

"Die Gedanken sind Frei!"

This song is adapted from a German folk song, and I further modified the English version by replacing "duke" with "priest", addressing both religious and political tyrants instead of political tyrants twice over.

Muhammad and Art

The humanities were my first religion. As a child, I loved visting my local library, walking quietly through the art galleries and reading books on history and in fiction that tied my story to other humans. I listened to NPR even in my youth, delighting in symphonies and concertos discreetly, for my parents did not like classical music and complained vigorously if they heard it. I liked being part of the world. I delighted in the human experience -- in poetry, art, music, and our attempt to understand the universe through science. They made life beautiful.

The School of Athens.

This is why I despise authoritative attempts to strangle the humanities by imposing outside directives upon them, particularly the Islamic assault on art that bars depiction of living forms, chiefly human forms.  The human form is beautiful to me, in statuary or in paintings. The form is aesthetically pleasing,  but depictions of humanity can speak to us on a personal basis. We can see shades of ourselves in the depictions of others: we can reflect on our own condition.

Athena.

I view any attempt to strangle art by imposing directives upon it as hideous: art should be free, vivacious. It should speak of the human spirit, forever free and courageous. Art is ours, to celebrate and contemplate life. The religious attack upon art exemplifies religion's arrogance: it presumes upon the human spirit, aborting beauty in favor of doctrine.

Back Where You Belong, Jack Vettriano

Although fundamentalist Muslims disapprove of art depicting humans, depiction of Muhammad is especially taboo. These Muslims object to the depiction of Muhammad in any sense: one group sued the United States to have his image removed from the Supreme Courthouse, where he is depicted along with other 'bringers of law'.

As I understand the original injunction against depictions of Muhammad and humans in art, the intention was to prevent idol- and founder-worship. This is ironic, for these Muslims do worship Muhammad. They prove it by their outrageous actions when they think he is insulted. They prove it as well when they fetter their tongues, adding "peace be upon him" whenever his name is uttered.

Their actions are disgraceful: they embarrass not only themselves by their knee-jerk violence and hate, but by staining the memory of Muhammad, just as Christians stain the memory of Jesus. Does their behavior speak well of their faith, that it does not prevent them from behaving so savagely -- that it does not give them peace of mind enough to withstand 'insults'?  Does it speak well of them as human beings, who have the capability to know and act better?

The Death of Socrates -- befitting the occasion, for Socrates' death was a victory of principles and the human spirit over religious authority.

I don't think so, which is why I believe  prohibitions against the depiction of the human form and Muhammad in particular ought to be fought, attacked, and defied. Humanity deserves better than those fetters. At the same time, I think that those taking the stand should not dishonor themselves in the way the violently fundamentalist do.  Where "Everyone Draw Muhammad Day" stands there, I do not know.

Poem from The Iron Heel

While reading Jack London's The Iron Heel, I happened upon this. According to the narrator of the novel, it was a favorite of her heroic husband, who led the fight against the rise of an oligarchy in the United States. To me it speaks of humanist pride and the celebration of life. From the 1907 edition, pages 184-186. 

He was fond of quoting a fragment from a certain poem. He had never seen the whole poem, and he had tried vainly to learn its authorship. I give here the fragment, not alone because he loved it, but because it epitomized the paradox that he was in the spirit of him, and his conception of his spirit. For how can a man, with thrilling, and burning, and exaltation, recite the following and still be mere moral earth, a bit of fugitive force, an evanescent form? Here it is: 

`Joy upon joy and gain upon gain
Are the destined rights of my birth,
And I shout the praise of my endless days
To the echoing edge of the earth.
Though I suffer all deaths that a man can die
To the uttermost end of time,
I have deep-drained this, my cup of bliss,
In every age and clime—

The froth of Pride, the tang of Power,
The sweet of Womanhood!
I drain the lees upon my knees,
For oh, the draught is good;
I drink to Life, I drink to Death,
And smack my lips with song,
For when I die, another `I’ shall pass the cup along.

`The man you drove from Eden’s grove
Was I, my Lord, was I,
And I shall be there when the earth and the air
Are rent from sea to sky;
For it is my world, my gorgeous world,
The world of my dearest woes,
From the first faint cry of the newborn
To the rack of the woman’s throes.

`Packed with the pulse of an unborn race,
Torn with a world’s desire,
The surging flood of my wild young blood
Would quench the judgment fire.
I am Man, Man, Man, from the tingling flesh
To the dust of my earthly goal,
From the nestling gloom of the pregnant womb
To the sheen of my naked soul.
Bone of my bone and flesh of my flesh
The whole world leaps to my will,
And the unslaked thirst of an Eden cursed
Shall harrow the earth for its fill.
Almighty God, when I drain life’s glass
Of all its rainbow gleams,
The hapless plight of eternal night
Shall be none too long for my dreams.

`The man you drove from Eden’s grove
Was I, my Lord, was I,
And I shall be there when the earth and the air
Are rent from sea to sky;
For it is my world, my gorgeous world,
The world of my dear delight,
From the brightest gleam of the Arctic stream
To the dusk of my own love-night.’ “

The Wave

Recently a friend and coworker told me about an slightly aged public service-type movie called The Wave, in which a teacher turns his classroom into a cult after not being to explain adequately how the Nazis came to and endured in power for so long while committing so many heinous crimes. The dialog and acting are sometimes stilted and forced, but the ending scene is particularly effective.



The full thing is a little over forty minutes, during which time Mr. Ross's classroom becomes more and more a cult experience beginning with lessons on posture, acquiring chants and symbols, and maturing the way such things do -- creating violence against those outside the group or those inside who question its merits. Even the teacher, who knows what he is doing, is affected by the increasing role he plays in his students lives. The film culminates with a group-wide meeting in the school auditorium, where Mr. Ross tells them they are part of a nation-wide youth organization intent on reforming the nation. "Look at your future", Ross yells, and the entire audience is struck dumb by footage of Hitler and the Hitler Youth, perhaps taken from Triumph of the Will.

You thought you were so special. Better than everyone outside this room. You traded your freedom for the luxury of feeling superior. You accepted the group's will over your own convictions, no matter who you hurt. Oh, you thought you were just going along for the ride, that you could walk away at any moment... but where were you heading -- and how far would you have gone?  [...]

If history repeats itself, you will all want to deny what has happened to you and the Wave. But if our experiment is successful, you will have learned that we are all responsible for our own actions, and that you must question what you do -- and that you will never allow a group's will to usurp your individual rights. I know this has been painful for you. It certaintly has for me, but it's a lesson we'll all share for the rest of our lives. 

Freethinkers such as myself and most readers will probably not think themselves too susceptible to this kind of thing, but we all have our weaknesses. The idea of community is particularly alluring for social animals like ourselves, as is perhaps the instinct to cooperate with tribal rulers.  When do the ends justify the means? Whatever our weaknesses, strengths, or desires, someone is willing to take advantage of them and corrupt good intentions to foul deeds. The price of liberty  -- both from other people and from our weaknesses -- is indeed vigilance.

The Fax from Heaven

Recently I received a fax, mistakenly I think. As I don't know who the intended recipient is, I am trying to share the message on behalf of the sender, who I cannot seem to locate. Hopefully the intended audience will read it somehow. 

-------------------------------------------

To the Good People of the Earth, as well as to the Rotten Ones: 

It has been brought to My attention that you are concerned about My absence from your schools, culture, and so forth. You believe that if I am not allowed in government institutions,  matters will deteriorate there. You therefore propose amendments and the like to allow me access. You also shout angry things at the people you think are responsible. 

Well, first let me say -- I'm touched. It's nice knowing you guys want Me around. But, really -- it's unnecessary. I'm omnipresent. That means I'm everywhere.I'm in the sacred places -- the nursery of a newborn -- and the foul places, corporate board meetings. I can't not be some place: it's impossible. Government legislation doesn't change metaphysical fact. I can't leave a place, and I can't go anywhere: I'm everywhere, all places, and at once.

Secondly, you seem to think misfortune befalls you because I'm not around. This is wrong.  I'm everywhere, as I've already established. Since unpleasant things are constantly happening, it should be obvious that I allow them to happen. (I'd rather you not ask why.)  I created everything -- good and evil, darkness and light. You may think that the occasional misfortune in your own lives -- a school shooting, a bridge collapse, a hurricane -- is remarkable, worthy of lamenting. This is only because you have created a society that is generally safe and predictable. Good work, by the way. In your safety, you forget that misery is a constant. People all around the world are in terrible conditions, but this isn't because I'm not there.  Havoc visits both the just and the unjust: misery and goodness may both prevail in a given area whether it be ruled by those who claim to reject or embrace Me.  Life is hard. If you don't like that, change it -- but don't pretend your lives are difficult because I'm not around. I'm not a nursemaid: I'm the Almighty. It's not that I don't care, but Me being around doesn't mean life is roses and blue skies.

Thirdly, as horrible as this may sound to you, I don't actually want to be a part of your government. Do you realize the kind of people I'd have to work with?  Goodness Me! Your politicians worship money and power, not Me. Some things never change. I haven't sponsored a political campaign in years, let Me tell you. I figured out that they were just using My name for publicity. Turns out politicans serve the interests of those who fund them, not in whose name they champion. That goes for you, as well.

These politicans are a disingenuous sort: come every election day, they claim with toothy grins to stand for "conservative, Christian values" while mocking or encouraging contempt for their opponents.  They never elaborate what their values are or why they might be pertinent, nor do their actions prove their lives to be governed by any value other that of crass self-interest. They simply expect you to be swayed by the promise that they will turn out to be a decent sort.  They won't. What kind of man has to broadcast his morality? If he stands for something, it should be obvious. Show Me a politican who manages to get elected without villifying his oponent, and I'll show you someone who might posess character.

As for me, I have decided to leave politics well enough alone. I once tried My hand at governance, and -- well, things did not go as I'd hoped. A few heavenly memos to the wrong people, and suddenly people are being slaughtered, raped, or burned as heretics. Worse still, people claiming to be sent by My office started fudging things up more. I turned away for a moment and half the Earth was at war. As I mentioned previously, people started using me for publicity, so I'm going to stay out of this politics mess.

So: don't worry about not living in a state that's not explicitly about me. The ones that are never work out, because they confuse piety with power. Values -- goodness, honesty and so on -- will still manifest themselves in the lives of those who care about the quality of life.  Substance is worth more than labels: an avowedly secular state can be more moral than the most explicitly religious state.

Like I said, I'm always around.  I can promise you in the future that your society will have ups and downs, but religiosity doesn't matter a bit. It's up to you to make the best of what you have, even if it seems futile at times.  If it all seems a bit too much for you, never fear. You've invented those television and Facebook things to keep your attention off these oh-so-depressing matters. If you choose not to fight, though, to strive forward in spite of difficulties, I forbid you from whining about the results.

(Not that you'd pay attention. Don't wear mixed fabrics, I said. Sell your possessions and give the proceeds to the poor, I said. Don't eat lobster. Stone rebellious children.* Bah! Most of you don't even bother.)

          I hope this clears things up.

Yours truly,
God

* Actually, I should apologize for that. I was going through some hard times, said things I didn't mean. In retrospect, it wasn't one of My better ideas.

Gandhi

No other movie in my DVD library effects me as powerfully as Sir Richard Attenborough's Gandhi. The first time I saw it, it so compelled me that I watched the movie several more times that very weekend. As many times as I have seen it, it never fails to provoke a response in me. I've read it described as "cinematic hagiography", a celebratory portrayal of an icon. The film covers Gandhi's life as a political activist, from his initial campaigns in South Africa to his role in India's independence movement spanning most of the 20th century.

Gandhi is well-known for his commitment to nonviolence, a commitment that inspired Dr. Martin Luther King's approach to the Civil Rights Movement in the United States. I do not believe I was aware of the moral strength and conviction such a commitment required until I saw Gandhi's depiction in this movie, nor did I appreciate it as I do now. When the film begins, Gandhi is but a young lawyer, one thrown off a train when he refused to leave his first-class ticket. These tickets are denied to all "colored" people, Indians included, and this confrontation begins Gandhi's career in activism. He begins campaigning on behalf of the Indians in South Africa, but from the start holds fast to nonviolence. The film's most poignant moment for me is a speech made to a conference of Indians soon thereafter, where he speaks publicly on the need for nonviolence.

In response to Gandhi's initial campaigns, the British government issues a law requiring that all Indians come forth to be fingerprinted. The law further states that British policemen can search Indian households with no given cause. Outraged at this infringement of human rights, several of the men in the audience swear to kill any British officials who dare insult them in this manner. Gandhi praises their courage, but adds that while he too is prepared to die in this just cause, "there is no cause for which [he] is prepare to kill".

He then proceeds to champion nonviolence, which is rooted not only in Hindi religious philosophy, but out a devotion to what I can only term radical love.

"I am asking you to fight. To fight against their anger, not to provoke it. We will not strike a blow -- but we will receive them. And through our pain, we will make them see their injustice. And it will hurt, as all fighting hurts. But we cannot lose. We cannot. They may torture my body, break my bones -- even kill me. Then they will have my dead body -- not my obedience."

Every time I view this scene, I am struck by the power of it. Gandhi is committed to nonviolence not just to prove his point without making the situation worse, but to force the oppressors to see what their ambition, pride, fear, and anger are lowering them to. He's sacrificing his own comfort -- taking pain -- to help the very people who administer that pain so that both of them may be freed from the oppression. This is a kind of nobility that defies words, and I cannot witness it without being changed by it.

Gandhi and his followers do not champion nonviolence simply out of religious piety or even because of their committment to radical love that goes beyond any system of ideas. It's also pragmatic. Not only does their commitment to nonviolent action rob the oppressors of legitimate excuses to grow ever more horrific, but it ensures a kind of purity among the demonstrators. It weeds out weaker characters, people easily given to bloodshed and close-minded partisanship.  The future first prime minister of India, Mr. Nehru, asks mid-film: if India becomes free through violence and war, what kind of leaders will that throw up?  The viewer need only glance at the history of nations forged by gun-toting revolutionaries, states like the Soviet Union and the First French Republic. Violence begets violence, and I think Gandhi realized that the chain of events must be undone before it leads to greater tragedies. In spite of his yearning for a free India, he and others committed to nonviolence are committed to gaining that independence the right way -- "proving worthy" of it. When the time is come, freedom 'will fall like a ripe apple'. Gandhi and those who support him demonstrate in action their principles, standing up against abuse and demonstrating on behalf of their rights against fierce resistance throughout the movie.

Gandhi's philosophy makes this movie for me, but it is far from Gandhi's only strength. The acting is well-done, and the music is stellar. I adore the depiction of Gandhi in this movie, particularly the character's humbleness, simplicity, and dedication. I don't know that the movie's characterization is quite fair to Mr. Jinnah, the future prime minister of Pakistan: throughout the film he's portrayed as hostile toward Gandhi, and ever self-absorbed. I am not familiar with Gandhi, Nehru, or Jinnah's total biographies, nor with the Indian independence moment as a whole, so I would not be surprised if there are historical inaccuracies done for the sake of making a more dramatic movie. Tension has its place.   A review I read in the course of looking for a specific quote from the movie claims that Attenborough took some liberties but aptly portrayed Gandhi's philosophy and dedication.

I believe this to be a particularly strong movie, remarkable for its depiction of human beings at their very best -- fighting injustice while not becoming party to it,  returning spite for compassion. Gandhi's story, as well as Martin Luther King's, proves that we can fight for our humanity and not lose it in the process.


Here's the trailer that lured me into watching the movie for the first time.

Anarchism and Humanism

Ever since reading an Emma Goldman reader (Red Emma Speaks), I've been thinking about humanism and anarchism. Anarchism was never an idea that crossed my mind before: to the extent that I thought of it, I regarded anarchism as the province of odd ducks -- people who wanted to reject everything in society, who cared only for themselves and what they wanted to do. The biography of Emile Carles, a fantastically interesting woman who became a freethinking humanist despite her background as a peasant girl in late 19th century France, first exposed me to the thoughts of self-identifying anarchists.  Carles seems to be as passionate a humanist as I, but she saw government as the enemy of her values -- as a tool of the few in power. I was hard-pressed to disagree given her account. Modern nation-states have a frightful amount of power over people, and they are quick to abuse it.  My own feelings of patriotism were already changing during this period: I increasingly distanced myself from politics while yearning for something on a smaller scale --a "human-sized" community where juggernauts were absent. Thanks in part to Stoicism, my moral code became sterner -- more demanding of me to live truly, to seperate myself from culture and live according to rational and human principles.  Laws, tradition, and culture do not matter: only goodness, only justice, only truth.

No gods and no masters for me, then. All the little roads in my life seemed to lead to anarchism: both humanism and Stoicism, for instance,  encourage people to free themselves from slavery -- from the will of outside forces, whatever form they take. Both cultures and dictators can be tyrants: I must stand against both.  When I read Red Emma Speaks, I found much of interest. She, too, stood for humanity: she opposed governments that use people unjustly, of religion that cripples us, of cultural norms.  She was a rabid individualist who derided the great mass of humanity who behave unthinkingly, following whichever flag their priests and politicans offer.  This is hard for a humanist to hear: we wish to believe the best of people. Losing heart in ourselves means conceding defeat to our weaknesses, not gloriously triumphing in spite of them.

I became and matured as a freethinker in 2006, and ever since then I have maintained a no-nonsense state of mind. When I hear an explaination or a model of something -- Marxism and Stoicism are my own personal examples -- I will admit that they sound valid, but I will not admit them into my mind before they show some rational identification of some kind. Whatever the model, if I am to believe it I want to understand it. Believing things without this inquiry is the path to self-deception. I suppose it's linked to naturalism: I call it my "show me the bones" mentality. I want to see what makes the model tick. When the subject is humanity, for instance, my "show me the bones" policy means the idea must rest on our biological heritage. We human beings are natural creatures, who are as inseperaable from Earth's history as elephants, pine trees, and the Indian Ocean.  I think it most likely that our ancestors, prior to settling permanently, acted like modern primates: we lived in family groups.  We are social animals, born into and living in groups. If we try to live by ourselves, utterly alone, I think it probable that we will be miserable.

Our intelligence grants us admittance to another world, the world of culture and beliefs. We live in this one, too. We live in this cultural-social world as assuredly as we live in the western or eastern hemispheres: we breathe ideas as we breathe oxygen.  To what extent can we seperate ourselves from that culture, from society, and be happy?  What balance between staying true to our highest ideals and compromising so to live comfortably within our society is the best for human flourishing? These are questions I am still grappling with, questions I doubt I will have answers for anytime soon.

For me, humanism and anarchism walk the same road for a great distance. They both stand for humanity, rejecting outside influences. Humanism tends to focus its wrath on religion, anarchism on government.  If Emma Goldman and Emile Carles are examples, both believe in the potential of humanity, and that this potential must be freed if it is to be realized in full.  I think, though, there is a point at which the paths diverge: humanism is more community-based, using politics to move society forward in ideals. Anarchism is fixated on the individual, the anarchist's role to be an island in a sea of culture. As much as I sympathize with the anarchist spirit, my heart is and ever shall be a Humanist one.

The Divine Dialouge

God: Okay, read that back to me.
Moses: What, from the start?
God: No, no, just the stuff we just went over.
Moses: Okay. Ah...don't kill, don't steal, don't covet thy neighbor's stuff.
God: Don't kill, don't steal, don't covet -- yes, that sounds accurate. Is that ten?
Moses: (counts) Ah...eight, nine, ten- yes, O Lord, that is ten.
God: Good. Go and tell the people of Israel what I the Lord have commanded.
Moses:  Yes, O Lord. And afterward?
God: Hm?
Moses: I don't want to hike all the way back up this mountain, O Lord, respectfully.
God: Oh. Yes. Afterward...see that land beyond the river, where thy neighbors the Canaanites live?
Moses: Yes.
God: Well, once you've delivered the laws, I wish for you to cross that river, kill the inhabitants therein, take the virgins for yourselves, live in homes you have not built, and reap from fields that you have not sown.
Moses: You..I'm sorry, run that by me again?
God: Go over there --
Moses: Right.
God: Kill the people..
Moses: ...uh..huh...
God: ...and make yourself at home with their daughters, their homes, and their possessions.
Moses:...
God: Is there a problem? Speak, O Mortal.
Moses: Y-...what about what you just said?
God: What about it?
Moses: Don't kill, don't steal, don't want stuff that isn't yours.
God: I'm not asking you to covet it, am I? Just take it. It's yours. .
Moses: But it isn't mine. It belongs to those guys. The Canaanites.
God: Oh. Well, not really. It's my land. I made it. I was just letting those guys use it. It's yours now.
Moses: O--kay....but shouldn't you tell them? Send an angel, maybe, to escort them somewhere else? It's kinda rude for me to just show up  and say --
God:  Shush! They're heathens! They don't worship me. They're not worthy. Do as I say.
Moses: Um..
God: You remember the pharaoh, Moses?
Moses: Yes..
God: Remember what happened to him?
Moses: Yeah, he wouldn't free us from slavery, sooo...you....killed all the livestock in the land and sent locusts to devour the grain, which uh...doesn't really leave any food for anybody, really. Then you killed a bunch of kids. You uh, you showed him.
God: Do you want me to "show you"?
Moses: Um....not really, no. I'm good.
God: So you're going to...
Moses: Kill the people, take their stuff. Just like you told me not to, only five minutes ago.
God: Well, let's get to it! We've got a covenant to keep! 
Moses: Oy vey.

============================
After giving Moses the law, YHWH commands Moses to take the Israelites to the "Promised Land" of Canaan, inconveniently peopled by various tribes. The Israelites spend the trip killing people, being killed by God, and whining. He eventually grows tired of this, forcing them to wander around in the desert until all the adults have died off and a new generation of people who will listen to him for once have matured. Moses -- for all his toil and tears -- is one of the accursed, so his murderous protege Joshua oversees the subjugation of Canaan.

These Hebrews aren't nice people. They're as savage as you might expect from the era, which is confusing given that they've had contact with a God of absolute justice. Does absolute justice come in the form of slavery, slaughter, and destruction? Are their standards so low? Is their God so wretched?  And lastly, is he so dumb to the idea of irony that he sees nothing wrong with creating "moral codes" and then ordering people to violate them with great zeal?

Schmuck!

Evidence as a Facade

In The Geography of Nowhere, author James Howard Kunstler commented on the Beaux Arts architectural style of the late 19th century, an example of which is seen above. While buildings planned in this style often used Greek-style pillars, Kuntsler notes that the pillars are a lie. They are a facade: they have no functional purpose other than to decorate the building. These buildings are not fashioned on classical principles, but modern: their infastructure is provided by a steel skeleton, not  Doric columns. The buildings pretend to be classically-derived, but they are more modern than not.

That came to mind today when thinking about explanatory models and theories, more particularly about the distinction between a theory that rises from the evidence and a theory that only uses the evidence. This is the difference between evolution, for instance, and creationism. One is the result of Darwin's lifetime of peering at the facts as he knew them. The strength of Darwin's theory lies in his collection of the evidence and his attempt to find explanations that fit it. This is not the case with creationism, particularly the young-earth variety. There, the heart of the idea is belief: belief in the Bible, trust that the words of parochial iron-age personalities thousands of years ago are valid. To be a young-earth creationist, you must use the Bible: that's your "support".  The same is true for holocaust denial: its true base is hatred of Israel. In both instances, the evidence -- Greek pillars -- may be applied to the model in order to justify it, but the real heart of these ideas, their true infastructure, is something else altogether. Thus, these models of evidence are only a facade.

The Will to Believe

In May 1975, Isaac Asimov and Carl Sagan debated Uri Geller on the subject of the paranormal. Asimov's speech, reprinted in a book set during the conference in which the debate took place, is below.
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"I do not think that the problem of the refusal-to-believe on the part of magicians is a serious one. It is paralleled by a far greater, far greater, and far more intense refusal-to-disbelieve on the part of almost everyone else. I do not wish to speak specifically of Mr. Geller, though his applies to him, for it is true of anyone who invades the area lying outside the narrow and constricted boundaries of what scientists will, without serious argument, accept.

"The para-scientific fringes are intrinsically glamorous, they are exciting and delightful, and they court belief. Millions will grant the belief and will not be deterred by anything scientists will say, especially since scientists cannot counter with anything equally evocative but can only grumble a spoilsport , 'It isn't so!'

"In fact, so eager are people to believe the essentially incredible that they will resent, even with violence, any effort to advance evidence in the favor of disbelief. If some mystic, with a wide and ardent following, were to disown all his previous statements, if he were to declare his miracles frauds, and his beliefs charlantry, he would lose scarcely a disciple, since one and all would say he had made his statements under compulsion or under a sudden stroke of lunacy. The world will believe anything a mystic will say, however foolish, except an admission of fakery. They actively refuse to disbelieve.

"Is there, therefore, anything to be accomplished by arguing against mystics, or by trying to analyze their beliefs rationally? As a healthful exercise to improve and strengthen one's own rationality, certainly. As a hope to reform fools, never.

"But it doesn't matter. My own attitude is to bid the world, believe! All of you -- believe! Believe whatever you want, for in doing so, whatever misery you bring upon yourself and others, you will nevertheless never affect reality. Though all earth's four billion swear from top to bottom and left to right that the earth is flat and though they kill anyone who dares suspect it might be an oblate spheroid with a few minor irregularities, the earth will nevertheless remain an oblate spheroid with a few minor irregularities."

------------------------------------------------------------------------

Personally, I don't like the idea of surrendering to our will to believe.  I do recognize that debating supernaturalism with reason is as in Thomas Paine's view kin to giving medicine to the dead. People believe these things because they want to satisfy various needs and desires -- the need to be intrigued by the mysterious, for instance, or the desire to control even things that lie outside ourselves.

For me, the supernatural is abysmally shallow compared to the wonders of the natural world, and I wonder if this obsession people seem to have with it is inappropriately natural, or the result of cultural indoctrination.

TV and Me

(One of the many Bill Watterson strips that I've appreciated more as an adult than as a child reading them in the newspapers.)

I have a curious relationship to television. I knew it rarely as a child:  television sets were barred from my parents’ Pentecostal home, and so we only saw shows if we visited friends or relatives or stayed a motel. Like all children, I assumed what my parents said was  true and right to follow, although the rule made increasingly less sense as the years went by. Why could we watch Full House at my aunt’s house, but not at our own?

Eventually television found its way into our home in a very limited form. It never became a central pillar of my life, although I did grow accustomed to a routine of shows and thought my life ill-served if I missed one. When I moved into college dorms for the first time, I gained access to cable television on a constant basis. If I wanted to, I could spend every hour of the day watching something: sitcoms, dramas, documentaries, music, English football matches -- whatever I wanted.

And yet… I didn’t. I was experiencing no lingering conviction from my Pentecostal upbringing:  the anti-television rule made so little sense that I was thwarting it before puberty, covertly hooking up an antennae to a monitor we used for watching VHS tapes to watch shows when my parents were away.  What I was experiencing was the honest enjoyment of life, and had been doing so for a little over a year when I first gained cable access. I found everything mundane to be wonderful -- the skies, the trees, the sound of dogs barking and people talking, even the feel of grass under my fingertips.  This was the result of my leaving the Pentecostal cult and realizing I was a Humanist at heart, someone who wanted to be in love with the world but who had before then been forbidden to.

Now I was madly in love, and television’s enjoyment seemed shallow by comparison. I could and at times did spend hours at a time immersed in the blue glow, but once the day ended I felt nothing but remorse for having wasted the day in such a manner. I cannot say the same of the days I spent under trees, reading Thoreau and writing in my journal, or walking around town with friends and discussing philosophy. Those days I remember vividly: they had a magic about them. I sometimes suspect that everyday could have magic about it, if we truly lived it.

As my formal education increased, my disinterest in television grew. I think this disinterest began when I became a skeptic and started spotting all of the advertising gimmicks in commercials -- the dishonest little tricks advertisers were up to.  More significantly, the past two and a half years have turned me into a social critic, at least in private.  After reading Neil Postman's Technopoly and Amusing Ourselves to Death, I wondered if his advice wasn’t valid. It resonated with the Stoic idea of only concerning ourselves with matters we could control. It seemed to me that Postman was right: people have grown addicted to being entertained by drama outside themselves.

Soon, every facet of my intellectual life was grumbling about television -- it became a tool of consumerism,  a values-defining tyrant as despicable as organized religion, and a medium through which the economic elite manipulate the news in their favor.  It reduces human conversations to exchanges of shallow, obnoxious one-liners while glorifying violence and  prostituting human beauty and love. It’s insulting, insipid, and ignorant.  Worst of all -- it’s noisy! How can a person think through that barrage of moving pictures and sound?

The irony of this is that while my parents go to a church with an official ban against television, they and nearly everyone else in that church possess a well-used set. Their son who has emphatically rejected Pentecostalism and its many decrees, meanwhile, only watches television if it happens to be on while visiting at someone else's home.

That I again have something in common with Pentecostalism makes me uneasy, and I do not like the possibility that I'm becoming a self-righteous snob where television is concerned. I find precious little to recommend television, however: what intelligent and humane shows I do like, I can find on Youtube sans commercials. On those happily rare occasions when I want to slip into a mindless hour, I have DVDs a-plenty of How I Met Your Mother, Boy Meets World, and the like.

Amistad

Amistad is the story of a slave revolt involving some fifty people aboard the Spanish ship La Amistad, and their struggle to be seen as human beings after they are captured as they attempt to sail back to Africa.  After breaking loose of their chains, a young African named Sengbe and his fellow ex-slaves commandeer the vessel in hopes of returning home, but stumble upon the US Navy and are brought to Connecticut to stand trial for murder and piracy. Three separate parties -- the Kingdom of Spain, the Spanish crew, and the two American naval officers who claimed to  have salvaged the ship -- sue for ownership of the Amistad and its "cargo". The Amistad insurrectionists, unable to communicate with their American captors, are forced into a public cage while their fate is decided in the property courts.

A minor act of arbitration is brought to national prominence, however, when abolitionists seize the opportunity to attack the institution of slavery. Since US law decrees that only people born into the instution of slavery on a plantation can be considered slaves, the Amistad captives may go free if it is proven that they were captured in Africa, and not born into slavery. An ocean thus lies between their being defined as "men" or "slaves".

Southern politicans, dependent on the slave system, realize the acquittal of the prisoners may become a moral boon to the abolitionist cause. They thus bring all their resources to bear, including President Martin van Buren, who fears he may not be reelected if the southerners are not pleased with the outcome of the trial.  Although the abolitionists are able to win in local and state legislatures despite the odds,  the pro-slavery forces continue to manipulate the system to their own benefit. The battle is eventually taken to the Supreme Court: staffed almost wholly by southern politicians, it seems likely that the captives will be sent to Spain to be executed as murderers, or worse still be reduced to a life of slavery.

The beleaugered defender of the alleged slaves seeks counsel from the ailing John Quincy Adams. Aided by a young translator who allows the captives and Sengbe to tell the story of how they were stolen from their homes and shipped across the ocean in miserable conditions,  the abolitionists and their supporters take on the highest court of the land and all of its prejudices. The essential theme of the movie is one of humanity -- are we human with rights only if the law acknowledges them, or are human rights more fundamental?  Part of the film's interest for me is that it argues the latter while pretending to argue the former. We have rights  as much as we are willing to declare them and fight for them.

The plot of this emotionally provactive courtroom drama contains both humor and tragedy, although more of the latter. Those sensitive to violence should be warned that the scenes depicting Sengbe and the others' treatment aboard the slave-ship is especially graphic. The acting was effective, as far as I noticed: Anthony Hopkins as John Quincy Adams and Djimon Hounsou as Sengbe are especially strong on the screen. I also enjoyed the movie's soundtrack, particularly the parts of it rooted in African sources.  The film is not without its faults, although only one scene is truly objectionable. In this, Sengbe and an associate are seen examining an illustrated version of the Judeo-Christian bible and taking hope in the idea that Jesus will be there for them just as he was for the Jews. I found this unlikely, patronizing, and repugnant -- especially so given that Jesus never said a word against slavery, nor did the founder of his religion, Paul. Since the scene is not referenced again, nor is anything built upon it, it seems like an overly pious and fraudulent imposition. Overall, though, the movie's story gripped me.

The trailer is below.



===========================
A few years ago I contemplated sharing movies and books that might be of interest to a humanistically-minded audience -- movies that said something about the human condition, particularly about our ability to live life well in spite of circumstances. I have not found many movies that do this, but my intention to make this blog more broadly themed around the humanities widens the range of movies I might share. This is the first.

Better Man

Keb' Mo', associated with the international music and humanitarian effort Playing for Change, has several songs on Youtube I enjoy. I particularly like the third verse and chorus of his "Better Man".



Lyrics:

Sittin' here in my problems,
What am I gonna do now?
Am I gonna make it --
Someway, somehow?


Well, maybe I'm not supposed to know --
Maybe I'm supposed to cry.
If nobody ever knows the way I feel,
That's all right: that's okay.

Chorus:
I'm gonna make my world a better place
Gonna keep that smile on my face
I'm gonna teach myself how to understand
Gonna make myself a better man. 


Climbin' out the window, climbin' up the wall
Anyone gonna save me?
Or are they gonna let me fall?
Well, I don't really want to know..
I'm gonna hold on the best I can.
And if I fall down, I'm gonna get back up.
It'll be all right, it'll be okay.

(Chorus)

I don't really want to know,
I'm gonna hold on the best I can.
If I fall down down, I'm gonna get back up
It'll be all right, it'll be okay.

(Chorus)

I'm gonna make my world a better place,
Gonna keep that smile on my face
Gonna teach myself how to understand
Gonna make myself a better man.

Jesus is Coming

What follows is a recollection from my past:  I do it partially to collect my thoughts on the matter, but I also think other people might be interested to know what certain aspects within a cult-like sect are like to live.

I used to live in terror of the Rapture. The Rapture, for those not raised in any of the particular Christian sects that follow it, is the belief that one day Jesus will summon his followers to heaven.This may happen before a seven-year period in which God terrorizes Earth, or afterwards. The saved souls will float into the sky, perhaps, or simply vanish without a trace.  I never liked the idea of leaving Earth, nor was I sure that I would be called up. I never felt anything at Pentecostal services, so every mention of the Rapture was a reminder to me that I was possibly doomed.  Sure, I might avoid Hellfire if God ever got around to embracing me....but what if he Raptured everyone away before that happened?

We were obsessed about the Rapture. Perhaps the most terrorizing service I ever endured happened in my senior year of high school, when the youth group performed a mid-service skit. The auditorium's lights were shut off, its windows covered in black construction paper. The pastor's daughter, dressed in an angelic robe,  had a light on her face. She played herself as though she was in heaven. For a few minutes she spoke on the glories she could see, and then wondered aloud if her friends were there. One by one, she'd call for us and we'd stand up. "I'm here! I'm here! I made it!" I yelled, pumping my first in the air. Then she called for a girl named Crystal...and all was silent.

"Crystal?"

More silence -- silence that lasted for agonizing minutes until finally we could hear a soft sobbing. Crystal was hidden in one of the church's back rooms with the lead microphone -- and she was playing the part of the damned and tortured soul who was not Raptured away, but instead consigned to the flames of Hell. She mourned her foolishness in not following the Acts 2:38 instructions. Her voice was one of tortured misery and despair; the entire church fell out of their chairs sobbing. No one wanted to miss the Rapture.

If I endured that now, I would be either amused at the blatancy of it or horrified that people were being manipulated into fear in this fashion. But back then, I was the one being manipulated. I refused to read the Left Behind books back then, the possibility of being Left Behind was not one I wanted to face. I would often dream of missing the Rapture, from childhood on -- a reflection of my inner fears.

In real life, I often had "Rapture Panics". If my parents were not home when they should be and I could not contact them, fear gripped me. I would begin calling people from church that I felt were saved, starting with people who I might actually have a reason to call.  Once I heard the voice of a saved person, relief swept over me. On more than one occassion, though, I was unable to find anyone and was reduced to sobbing that all was lost. Once, I stuck in home movies of my parents and bawled for nearly an hour as I watched. In another instance, I found myself alone in a big city: we were attending a religious conference there, and my parents left me alone while they attended an adults-only service. When they did not return within four hours, I lugged out a massive phonebook and was about to call the conference center to see if anything had happened


The Rapture made me afraid until spring of 2006, at which point religion lost its hold on me completely.  Mentions of the Rapture amused me at that point, and in 2007 I read the entire Left Behind series -- all sixteen books -- just out of morbid amusement. (That isn't much of an accomplishment: for their thickness, the books tend toward the shallow. I could've read all sixteen in a day or two.)

My parents still believe in the Rapture, and further believe that both my sister and I will be left behind, as neither of us are in the Oneness/Holiness Pentecostal fold. They weep when they pray for us, but I do not think they inflict this pain on themselves too often. Given the emotion toll unquestioning beliefs took on me, there is no question of my ever going back.

Asimov on Valentine's

I recently finished a book of essays by Isaac Asimov on assorted topics, and one of them is appropriate to share today. I won't be sharing the essay in full -- there's far too much text for that-- but I'll share excerpts and summarize elsewhere to link passages together.

The essay begins with Asimov explaining the etymology of Valentine:

The Latin word valere means "to be strong", and from it we get such words as "valiant" and "valor", since one expects a strong person to be brave. We also get words such as "value" and "valid", since strength can refer not only to muscular power but also to something that finds its strength in being worth a great deal or in being true. In naming children, we can make use of words that imply the kind of character or virtue that we hope to find or instill in him or her. [...] The ancient Romans, by the same reasoning, might use the name "Valens", which means "strength". By the irony of history, such a name became particularly popular in the latter days of the Empire, when Rome  had grown weak. 

He then introduces a Roman emperor named Valens, a poor general who died while fighting the Goths at Adrianople. Valens had a brother who held the diminutive form of the name, "Valentiniatus". This diminutive form was popular, and is now shortened by English-speaking people to "Valentine".  One martyr of the Catholic church, his feast day being 14 February, was St. Valentine.  Having said all this, Asimov turns to the Roman holiday of Lupercalia -- celebrated on 15 February.

The ancient Romans had a holy spot where (according to legend) the wolf had suckled the twin brothers, Romulus and Remus, the former of whom eventually founded Rome. The spot was called "the Lupercal", from the Latin word lupus, meaning "wolf".

On that spot, every February 15, there was a festival held called the Lupercalia, during which animals were sacrificed. Thongs were prepared from the bloody strips of animal hide, and priests  ran through the crowd striking out with those thongs. Those who were struck were considered to be cured of sterility. Naturally, those who wanted children flocked to the festival. Afterwards, I imagine, they engaged in those activities that were expecting to give rise to children -- striking while the iron was hot, so to speak. Consequently, the lupercalian festivities were associated with love and sex.

In 494, Pope Gelasius I forbade this pagan festival, but that sort of thing does no good. The festival simply continues under another name. For example, the celebration of the winter solstice was forbidden, but it still continues with almost all the pagan customs of the ancient Romans -- under the name of "Christmas". To the celebration of the vernal equinox was added the Christian feast of the resurrection, which became "Easter", and so on.

The Lupercalian festival of February 15 simply became St. Valentine's Day of February 14. Legends arose later to the effect that St. Valentine had been kindly to lovers, but that is undoubtedly just a cover for the good old fertility rites that have always been popular (and, I strongly suspect, always will be). 

He ends the essay by commenting on the trivialization of the holiday by the greeting card industry. You can find the full essay in The Tyrannosaurus Prescription by Asimov, or in the forward to Fourteen Vicious Valentines.

Sand and Foam

 A few weeks back I enjoyed Kahlil Gibran's Sand and Foam for the first time, and thought I'd share some of my favorite lines here.
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I am forever walking upon these shores,
Betwixt the sand and the foam.
The high tide will erase my foot-prints,
And the wind will blow away the foam.
But the sea and the shore will remain
Forever.

Strange, the desire for certain pleasures is part of my pain.

I am ignorant of absolute truth. But I am humble before my ignorance and therein lies my honor and my reward.

The significance of man is not in what he attains, but rather than what he longs to attain.

Many a doctrine is like a window pane. We see truth through it but it divides us from truth.

When you reach the heart of life, you will shall find beauty in all things, even in the eyes that are blind to beauty.

Pity is but half justice.

If the other person laughs at you, you can pity him; but if you laugh at him you may never forgive your self. If the other person injures you, you may forget the injury; but if you injure him you will always remember.In truth the other person is your most sensitive self given another body.

Hate is a dead thing. Who of you would be a tomb?

The tribune of humanity is in its silent heart, never its talkative mind.

You cannot judge any man beyond your knowledge of him, and how small is your knowledge.

I would not listen to a conqueror preaching to the conquered.

Wisdom ceases to be wisdom when it becomes too proud to weep, too grave to laugh, and too self-ful to seek other than itself.

I have learned silence from the talkative, toleration from the intolerant, and kindness from the unkind; yet strange, I am ungrateful to these teachers.

Turtles can tell more about the roads than hares.

Strange that creatures without backbones have the hardest shells.


Should you sit upon a cloud you would not see the boundary line between one country and another, nor the boundary stone between a farm and a farm.  It is a pity you cannot sit upon a cloud.

Practices for the Flourishing Life

Being interested in "the inner life", or the cultivation of the self as it were, I like to engage in a few practices some might call spiritual. Although some of them arose from suggestions from others, I typically avoid suggestions that seem artificial or imposed. My idea of spirituality is decidedly naturalistic, and I prefer practices that seem natural -- those that I can slip into.

1.Rubbish-Clearing:  Doug Muder introduced the idea of mindfulness to listeners and readers of his "Humanist Spirituality" lecture by recounting his decision to examine his thoughts for their worth, to ask -- "What is the use of dwelling on this idea? Is it good for me?"  I tried it then and found it simple and very effective, but somehow it slipped my mind until recently. I don't know if it has a better name, but I think of it as clearing mental rubbish.

2. Journaling. Although I've kept a journal since 1998 or 1999, more recently my journals have become important to me as a way of exploring my thoughts. If I can write down my thoughts and feelings  on paper, I can examine them better. If you've ever read the Harry Potter books, think of Dumbledore's Pensieve:  he uses it to clear his mind so that he can think about matters more intently.  Something I started last spring was to write thought-provoking quotations I encountered through books, lectures, and the like into the journals, in a space I ordinarily wouldn't write in, allowing me to return to them and mull over them in the future.

3. Reading:  In reading the thoughts of others, we allow their ideas to strengthen ours, either by introducing us to different perspectives or by giving us the opportunity to think critically. I make it a habit to read something thought-provoking several times a week, and have collected a notebook of favored quotations, articles, and poetry for the purpose when not relying on a book from my library. Contemplating poetry and thoughts that lead to more mindfulness strengthen me.

4. Rest meditation: I enjoy reading, and I do most of my reading under a tree outside or lounging on the couch with the curtains open so that I may gaze outside. When reading for prolonged periods, I often pause every ten or fifteen minutes, close my eyes, and maintain mental silence for a few moments -- usually no more than five minutes. I breathe deeply and focus the rhythym. This makes me feel more centered and better able to engage the book.I also do this when I'm about to go to sleep, or sometimes during the day when I need to find my "place".

5. Nurturing empathy:  I find it uncomfortably easy to pile labels upon people, so I force myself to think of other's humanity. In the interests of enabling communication, I think about why people might believe or say the things they do. What need are they attempting to meet in this way?  Also, the best way to nurture friendliness I've found is to be friendly. I don't mean being polite: I mean being friendly.  False smiles and generic greetings are useless, but if you honestly reach out and say "Good morning!" or "How are you? in the right spirit, you'll be better for it. My experience is that while not everyone responds well to friendliness, enough people do to justify by doing it. This betters my life and theirs, and I have made friends in this manner.

6. Immerse yourself in beauty:  Every so often, at least once or twice a week, I make a point of indulging myself in beauty. I see and hear beauty all the time, of course, and I soak it in as much as I can, but once a week or so I like to purpously seek it out, either in music or in photographs. Youtube or Pandora are good for finding awe-inspiring music, and one especially good natural gallery is here. It's in Spanish, but there are enough English cognates in there to make sense of things. The best subgallery is "Hongos, plantas y flores".

These are just a few of own, and I imagine there are other practices out there waiting for me to encounter.

Invictus

I read this poem a little over a year ago and quickly put it to memory. The fourth verse is especially meaningful for me, as it takes a stand against the fear of the supernatural ruling people's lives.

Invictus

Out of the night that covers me,

Black as the Pit from pole to pole,

I thank whatever gods may be

For my unconquerable soul.

In the fell clutch of circumstance

I have not winced nor cried aloud.

Under the bludgeonings of chance

My head is bloody, but unbowed.

Beyond this place of wrath and tears

Looms but the Horror of the shade,

And yet the menace of the years

Finds, and shall find, me unafraid.

It matters not how strait the gate,

How charged with punishments the scroll.

I am the master of my fate:

I am the captain of my soul. 

 - William Ernest Henley