Category Archives: Change
The Iowa caucus system is similar to the Electoral College in its lack of one-person-one-vote democracy, and the way it was conducted on Monday, using a faulty phone app (purposely created by Hillary supporters, Michael Moore says in his latest Rumble podcast), makes me think 2020 will be just like 2016 for Bernie. The establishment, which includes Clinton, Tom Steyer, Pete Buddigieg, Elizabeth Warren, and the DNC, would rather lose again to Trump — and maintain their privilege — than win with Bernie and the popularly supported, real, democratic change he represents. This is the road to full-blown fascism, since people want change in whatever form they can get it, and can obviously be manipulated by Trump-like hater demagogues. I’m avoiding a peaceful protest against the way the Republican Senate prevented Trump’s impeachment today as a waste of energy, as is, apparently, voting. Only revolution, beginning with something like a mass strike and ending with, at the very least, a new constitution, will create the kind of change we need. Otherwise, we’re headed for increasing dystopia, thanks to a greedy, mostly white, mostly male elite — just like the one that wrote our vaunted Constitution, fearful of the type of “mob rule” (democracy) they saw in Shay’s Rebellion (look it up).
“The two major parties in this country rest on a contradiction,” Chris Morrill wrote on Truthout 12-15 in an article entitled “Intentionally or Not, Progressives Are Coaxing Us Back Into a Corporate Party.” Morrill says, “their mass bases are working- and middle-class people, but they get funds from and answer to a tiny elite at the top. It’s obvious with the Republicans. They whip up racism, heterosexism and other social issues to get people to vote against their economic interests. The Democrats masquerade as the ‘party of the people’ (appealing to workers, making progressive proposals), but act in the interests of the rich (lowering workers’ expectations and implementing policies that benefit their wealthy funders). Over the past 40 years, Democrats have actually implemented and overseen attacks on workers and marginalized groups. Joe Biden and Bill Clinton delivered crime bills that caused mass incarceration to skyrocket. Clinton hollowed out social programs in the name of ‘welfare reform.’ Barack Obama deported more people than Trump has, despite running in 2008 as a champion for immigrant rights. These years have created an even greater gulf than usual between the Democratic Party’s popular base and the corporate class to whom it answers, especially since the Great Recession and Obama’s indifference to those who suffered under it. Movements have sprung up against the trend: Occupy Wall Street, Black Lives Matter, and Standing Rock, along with a serious shift to the left, especially among those under 45.
Candidates like Biden and, in another fashion, Pete Buttigieg and former contender Beto O’Rourke, have acted like none of this ever happened, continuing to push the same moderate positions that Hillary Clinton did. Biden’s honest about it, while Buttigieg and O’Rourke have offered the same ‘hope and change’ trappings of Obama ‘08 and Clinton ‘92 to hide their centrist politics. Other Democrats, seeing the writing on the wall, have staked out more progressive positions and rhetoric, not to transform the country or build a progressive movement, but to win votes and revive the corporate Democratic Party. In the leadup to the 2020 campaign season, Cory Booker, one of the top three Senate recipients of campaign money from insurance companies last time he ran for office, signed onto Bernie Sanders’s Medicare for All bill. Kamala Harris marketed herself as an anti-racist, challenging Biden’s record on busing and school desegregation in her most dynamic debate moment. She pitched herself as a fighter ‘for the people,’ despite an extensive record of jailing and prosecuting mainly Black and poor folks. Elizabeth Warren is similarly trying to thread the needle, albeit more to the left than Booker or Harris. She’s positioning herself left enough to capture Sanders’s base, but right enough to not alienate moderates and her billionaire contributors. She offers Medicare for All with asterisks and hedges: a public option for kids, the poor, and middle-aged first, then real single-payer (supposedly) two years later. As Tom Moran wrote, praising Warren’s plan, ‘This isn’t the year for Democrats to take a risk like this, and Warren seems to understand that.’ She’s not for socialism but for ‘saving capitalism.’” Sanders, the only real progressive candidate, seems “strident” at times in his responses. I doubt the Democratic establishment will allow him to be nominated, even though I think he could beat Trump handily, because, as I’ve written time and time again, I think Trump was elected at least partly because Americans want real change, whatever it looks like. If by some miracle Sanders was elected, Congress – or at least the Senate – would block him at every turn. (As I’ve also written many times before, this is how the system was designed – to avoid “mob rule” (democracy). The whole thing needs to be completely revamped, and maybe Sanders’ election could be the beginning of that. I still think, however, that his movement would have been stronger if he’d run (both times, if a second time would have been necessary) as a third party candidate, the undisputed head of a progressive movement.
In addition to Sanders, as Morrill indicates, “the more progressive wing of the Democratic Party,” as represented by recently elected Rep. Alexandria Ocasio-Cortez (or, in the past, Dennis Kucinich), “recognizes the widening gulf threatening the party’s future, and is trying to save it, while facing opposition from the party’s still-dominant right wing. Obama, for example, recently admitted he’d seek to stop Sanders’s nomination if he got too close to victory.
During the debates, many progressives watch with the hope that Warren or Sanders get the jump on Biden or Buttigieg. The problem is, intentionally or not, these progressive candidates are coaxing us back into a thoroughly corporate party, with no guarantees we won’t face the same disappointments as ever. Far from leading us out to found a new party that’s accountable to ordinary people and not just the rich, these candidates are trapping us in.”
Sorry to be so depressing and “cynical,” but this is the reality. If we don’t face it and do something about it, we’ll end up with the same old shit. Aren’t you, like me, tired of that? Let’s stop wasting our limited energy on a false political map.
In a web-only In These Times article published 11-27-19, Chris Edelson says that Republican intransigence against impeaching Donald Trump constitutes a “constitutional crisis,” one we can only resolve by reforming or replacing our current constitution. His evidence: even though recent House Intelligence Committee hearings clearly showed that Trump had tried to extort a foreign country into sabotaging the upcoming US presidential election to his benefit, few (if any) Republicans in Congress will vote to impeach or remove him – “a corrupt president who rejects the very idea of legal limits on his power from office.
Our constitutional democracy is based on free and fair elections, individual rights, independent courts, and the rule of law – the idea that no one is above the law. Trump rejects all of these bedrock principles. He’s tried to undermine free and fair elections (most recently demonstrated in the Ukraine scandal); he threatens his critics with prosecution and lawsuits, disdaining the notion of First Amendment speech and press protections; he seeks to delegitimize judges who rule against his policies; and he rejects the idea that ordinary rules and laws apply to him and his allies, declaring (erroneously) that under Article II of the Constitution, ‘I have the right to do whatever I want as president.’
Trump thus poses an existential threat to our system of government. In a functioning system, Republicans would have already joined Democrats in taking action to remove Trump from office, just as they stood against Nixon in 1974.” In our failed system, however, Trump is likely to be able to run for a second term in 2020, and, given how many Americans still believe in his unfulfilled promises and take his lies as “facts,” he may continue on his disruptive and dictatorial merry way for four more years.
“The system is failing,” Edelson believes, “because Republicans are placing partisan concerns – their loyalty to Trump or fear of the political costs of defying him – ahead of their constitutional responsibilities. We need a new constitution, designed to strengthen our democracy against this type of threat. (No system is guaranteed to succeed, but a failed one demands replacement.)
Today’s Republican Party is an anti-democratic, authoritarian party that seeks to gain – and has gained – power without winning a majority of votes. To this end, it pushes voter suppression measures and takes advantage of structural defects in our system. Gerrymandered districts can allow the GOP to win a minority of the votes and still control the House. The Electoral College gave Trump the presidency 2016, even though he lost the popular vote, a feat he stands a realistic chance of repeating in 2020. And he enjoys majority support in a Senate that doesn’t reflect the political preferences of the majority of Americans, but instead allows a minority in sparsely populated states to wield power.
Making the electoral system more majoritarian could force the Republican Party to abandon its anti-democratic approach if it wishes to win. There’s no guaranteed way to prevent would-be authoritarians from gaining power – a popular authoritarian, for example, could win the popular vote. But Trump’s authoritarianism isn’t popular with Americans: his approval ratings are consistently in the low 40s.
A new constitution could address some of the anti-democratic features of our current system, including:
- abolishing the Electoral College;
- reforming or replacing a Senate that gives the 435,000 voters in Wyoming as many votes as the 17,524,000 in Texas;
- eliminating partisan gerrymandering;
- protecting the right to vote against voter suppression efforts; and
- dealing with the corrupting influence of our current campaign finance system.
A new constitution could also be aimed at shoring up the rule of law, including protecting the independence of the Department of Justice and replacing the current impeachment process with something capable of holding a lawless president to account. One idea to explore would be expressly giving the DOJ independent prosecutorial authority over the president. Another would be providing a process for triggering new presidential elections – say, based on a three-fifths vote in the House and Senate.
These kinds of changes aren’t politically plausible at the moment, but they need to be on our agenda, unless we’re willing to risk another attack on the system from a future president, assuming we survive the one mounted by Trump.”
My “quibble” with these kinds of liberal, “progressive” articles is that they never present a clear, realistic solution to the problems they uncover. Our political system isn’t going to someday magically become one in which constitutional reform, which has to be approved state by state, is possible. For most Americans the Constitution is sacred writ, and the idea of changing or replacing it would be met with horror. The idea that the sainted 18th-century “founders” of our system were part of an elite just like the one that rules our country today, and that they designed our political system precisely to avoid the democratic safeguards suggested above is what first needs to be brought out. (The founders equated democracy with “mob rule,” like that soon to be seen in the French Revolution.)
Avoiding dictatorship is hard, because there are always people or groups of people who want to take on that role, as well as people anxious to avoid the adult responsibility of thinking and acting for themselves and their groups’ interests. But we need to start somewhere – or multiple somewheres. In the long run, I think we’re going to need a strong global people’s movement for real and complete economic, political, and social democracy, already started in various places, or recent and lying dormant, like the Occupy Movement. In the short run, we could work to elect Bernie Sanders, the only current candidate for president really challenging the current anti-democratic system. It isn’t going to happen by magical, wishful thinking, like the weak conclusions of articles like the one quoted above, much as I appreciate its bringing the problem into such clear focus.
I’ve always felt that there’s a deep connection between spirituality and politics in a wide sense. It’s all just life. The other day I listened to a podcast expressing this. “Insights at the Edge” podcaster Tami Simon of Sounds True was speaking with spiritual teacher and author Mirabai Starr about her latest book: Wild Mercy: Living the Fierce and Tender Wisdom of the Women Mystics. What Starr had to say inspired and impressed me, and I wanted to share the highlights of it with you, based on a transcript of the podcast (released 4-1-19).
Because Starr believes that “ultimately, truth, reality is the boundless, non-dualistic field of love,” she’s shied away from comparing the wisdom of masculine and feminine mystics. Not long ago, however, she “began to realize that the feminine is rising everywhere, and that the spiritual community needs to be involved in that discourse.” Feminine wisdom, she added, often “requires excavation, because these feminine wisdom jewels are hidden in the patriarchal overlay, since all of the world’s spiritual traditions were designed and built by men, for men.”
When Simon asked which of these jewels Starr wanted to highlight, she answered, “One is the inter-relationality of the feminine; the value of cooperation and relationship, but also the core-level, cell-level, physical way I think women and some men get that everything’s interconnected. It’s not a philosophical treatise about dependent co-arising. It’s a felt experience of inter-being that I think women have in general, and that’s emphasized in the feminine wisdom teachings. Another is care for the earth. Not that men don’t also adore our mother, the earth, and want to tend her, but there’s a way in which the feminine responds to the pain of the world that’s spontaneous and generous and non-intellectual, rooted in the body.”
TS: Yes. I thought one of the things you emphasized in Wild Mercy that I really appreciated was that our actual spiritual life is connected to the fate of the earth.
MS: That’s right.
TS: I wonder if you can talk about that, because I think sometimes people think, “Well, whatever happens politically, whatever happens with climate change, that’s not really part of my spiritual agenda. My spiritual agenda is to align with the moment and be at peace, regardless of what’s happening.”
Starr had “a couple of responses. One is that the way that we treat women is directly related to the way we tend the planet. I don’t think there’s any accident that this masculine-driven model of spirituality and society and politics has left the earth in the dust and done great damage. The male-driven model of doing things has caused great detriment not only to women, humans, but to the earth herself. The feminine emphasizes relationship, that we have a real living relationship with the earth. It’s not just an idea about climate change based on science, though I think it’s important to track the science. The feminine has a relationship with Earth as mother, lover, and sister. Feminine wisdom cultivates relationship and intimacy in all spheres, which leads me to the third kind of strong value of these teachings: inclusivity. There’s a way in which, when women come together, we include each other. I’m not saying all women are inclusive and cooperative and relational. Many women have divorced themselves from those kind of values. And many men, including the men that we all know and love, are deeply relational. But there’s a way that the feminine is now emphasizing inclusive, horizontal leadership.
The spiritual traditions that many of us were trained in, even when they’ve ordained women, are still patriarchal, still hierarchical. Even if the woman is the roshi or the rabbi, she’s still the boss, standing or sitting there dispensing goodies to the hungry people. There’s something that I really tapped into with this book that the more I said it, the more true it became, for me – that this is the time for leadership to be a communal experience. Almost everyone I know carries this seed of wisdom, and all you have to do is water it with your loving attention, and it germinates and flowers. I’m seeing that in all the groups and all the communities where I’m invited to speak or teach, the minute I make it about all of us, an incredible flourishing of wisdom happens. To me, this is deeply feminine – very much about relationship and loving kindness, and developing community by acknowledging that everyone has something to bring to the table.”
TS: This brings me to the question about the future of the patriarchal religious forms we’re currently seeing crumble. We’re in this interesting transitional phase. And when I read a book like Wild Mercy and permission is given to the individual to find their way among all of these different spiritual texts; to express their spirituality in activism, caring for their families, and loving whomever they love. It’s beautiful. But what are our future forms?
MS: The crumbling you refer to is really happening. The world’s institutionalized religious structures are dissolving and disintegrating before our eyes. And there’s a fundamentalist response to prop these carcasses up. But if you tap into the deep wellspring of feminine wisdom, the women are the ones who’ve always been the midwives and the death doulas. We’re comfortable with the messy margins of things, okay with ambiguity and not knowing. So we’re present for these death throes that are happening in society and religion and the emerging of a new kind of wild, unpredictable, radically authentic…I don’t even want to call it a paradigm, but reality. It’s an exciting time if you’re not looking for easy answers and fill-in-the-blanks.
Starr and Simon then agreed that patriarchal religious leaders want their followers to be loyal to a particular spiritual path; they criticize “spiritual dilettantism.” But, Starr said, she realized that “maybe we have a faculty of discernment implanted in our being that enables us to know what the life-giving truth is and what divisive, dualistic, separating teachings are, and that we can, in fact, make honey from gathering the nectar from various traditions. We can have a deep and profound and transformational encounter within multiple sacred spaces. From these transformational encounters we can find a way that’s deep and profound and has social relevance, as well as a path to personal awakening and personal development. That’s another thing about the feminine – the whole idea of individual awakening feels kind of irrelevant, because it’s truly about all of us. The bodhisattva vow of sticking around on the wheel of samsara, of births and deaths and rebirths, until all beings are free. Individual liberation is a meaningless concept to the feminine, as are practices like purification and perfection. Those words are alien, I think, to the feminine experience, which is much more organic and sensual.”
TS: So, at some point you decided to trust your own powers of discernment. “I can discern. I can be a bee and I can pick the flowers. I don’t have to sign on with one patriarchal proposition.” I think a lot of people don’t have that level of confidence. What would you say to someone who’s like, “I’m a beginner. How do I know?”
MS: It’s interesting, because I don’t just trust my own faculty of discernment, I trust yours. I trust everyone’s, as well as everyone’s ability to take what they find, that cup of water, with them out into the world.
Simon then asked Starr about the word “mercy” in the title of her book.
MS: It’s interesting. A white man, a well-known spiritual teacher said, “I don’t think you should call it ‘Wild Mercy,’ Mirabai.” He thought the term “mercy” was sappy, that it implied meekness. But this is how Mother Mary is being rescued and resuscitated, I feel, in the current inter-spiritual landscape. The term “mercy” no longer means meek. It carries this powerful energy that’s different from compassion. Compassion, to me, carries a quality of equanimity, that the feminine not only doesn’t necessarily have, but isn’t particularly interested in cultivating. The feminine is about the outpouring of the heart. And mercy, to me, carries that quality of aliveness. It’s compassion that’s been lit on fire and that melts. There’s a melting quality to mercy. There’s a warmth. I think that feminine quality of out-flowing of the heart partnered with the wildness of the feminine that’s willing to not know what’s going on, or what’s going to happen next, but is showing up for it are the core message of the book.
TS: One of my favorite sentences is “What breaks our heart is also what connects us.” I know that you’ve had that experience, and I want to hear what you have to say about the relationship between knowing the depth of loss in our lives and our capacity for mercy, our capacity to feel a loving, alive connection with others who suffer.
MS: I know a lot of people who’ve experienced great and transformational losses, and each of them has become a more open, boundless container of love and compassion. Their losses have broken them open. I’m not worried that people are going to calcify and constrict around their losses. Maybe for a time, but 100% of the people I encounter who’ve experienced loss have become more loving, more compassionate eventually. And sometimes right away, and sometimes in moments. We open and close like an accordion, in the power, the bellows of loss. Again, I believe in us. I believe in the capacity of the human heart to enlarge in the presence of unbearable experiences. And through that enlargement of the heart, serve the world in a spontaneous way.
TS: What makes a loss a transformational loss?
MS: Entering into the experience as fully as possible, even if it feels like it’s going to kill you — a feminine yielding, like yielding to the contractions of childbirth. There’s nowhere to go but to open and surrender to the experience, though you may protest along the way. When we show up for the experience of shattering loss, it becomes transformational. It’s not about transcendence; it’s about full presence. And you know, one of the things about grief and loss that I’ve found, and I think this is a truly feminine perspective, is that when we experience a really profound, transformational loss, it’s not only about us. It doesn’t make us special. I lost a child. And there were moments, in the beginning, especially, where I felt like an alien creature. No one could understand me. And then it was like, “Wait a minute, women have been losing children backwards in time and across the planet forever. So not only am I not special, but guess what? Those women, on a soul level, are my family. They’re my sisters, we’re in this together, and they’re holding me now, as I navigate this mysterious, brutal landscape of loss.” So, rather than becoming some kind of rarefied, special creature because I’d lost a child, I took my place in the human family for the first time, in a way, when my daughter died. And it was the family of women, especially, that I felt were holding me, and that I’m holding now. That’s my job going forward.
Simon then asked Starr to introduce and read the beginning of a chapter called “Laying Down Our Burden.”
MS: This is a chapter on cultivating a sabbath practice. “Here. Come here. Take a moment to set aside that list you’ve been writing in fluorescent ink, the list that converts ordinary tasks into emergencies, where ‘Feed the orchids,’ becomes ‘If I don’t accomplish this by 11:00 tomorrow morning, the rainforests are going to dry up, and it will all be my fault.’ Gather your burdens in a basket in your heart and set them at the feet of the Mother. Say, ‘Take this, Great Mama, because I can’t carry this shit another minute.’ Then crawl into her broad lap, nestle against her ample bosom, and take a nap. When you wake, the basket will still be there, but half its contents will be gone, and the other half will have resumed their proper shapes and sizes, no longer masquerading as catastrophic, epic, and toxic. The Mother will clear things out and tidy up. She’ll take your compulsions and transmute them, if you offer them to her.’ A sabbath is a revolutionary, subversive act in our consumerist achievement-driven world.
When Simon asked Starr about imagining God as the Mother, she said, “This kind of comes back to the question we opened with, where you asked about the feminine, and I felt it as a dualistic distinction I wouldn’t normally make. Philosophically, I’m more of a Buddhist or non-theist than a theist. It takes an effort for me to picture God as anything. As even God. But I feel that at this moment emphasizing the feminine in all spheres of human activity, maybe especially religion, is going to create a needed paradigm shift reflecting the feminine values of wildness and mercy, compassion and connection to the earth, relationship and horizontal leadership that can’t help but heal and mend the torn fabric of the world.
TS: One of the things you say in the book that I thought was important is that devotion isn’t an immature inclination. Because in the kind of more militaristic spiritual traditions in which I was brought up and trained, devotion was for sissies. Kind of like, “You don’t need to prostrate yourself or make offerings. That’s superstitious mumbo jumbo.” But in Wild Mercy you reclaim the power of devotion. Tell me why that’s important to you.
MS: I’m glad you used the word reclaim, because as you were speaking, that’s what was rising in my mind: To reclaim devotion, reclaim passion, reclaim the feminine landscape of the heart. I, too, was trained in these vertical traditions, where we still our minds and leave our bodies behind. All of our bodies are feminine, incarnational, part of the earth. And if we don’t respond to the impulses of the heart residing in our bodies, we’re going to be cutting ourselves off from an entire range of spiritual experience. Devotion, for me, is the impulse of the heart that cries out to the beloved who we may not believe in in our rational minds. We may call that magical thinking, envisioning Krishna or Kuan Yin as the object of our heart’s impulse to love, but it can a placeholder for the real, holy part of ourselves that calls out for love and allows us to dissolve into those non-dual spaces.
I’m devoted to Neem Karoli Baba, the great 20thcentury saint Ram Dass wrote about in Be Here Now and all his books. Maharaj-ji’s been my guru since I was 14 years old, so philosophically it doesn’t matter what I think – I have this devotional relationship with him. When I experience Maharaj-ji, there’s something in my heart that melts. It’s like he’s a warmth, a fire, a flame. And when I come into proximity, my heart softens and the boundaries dissolve. I enter this non-dual state that other people cultivate through more cool practices that aren’t necessarily heart-centered. They’re more about mindfulness.
When I chant (I also love sacred music in all languages; in Hebrew and Arabic, especially in Sanskrit, especially kirtan), my heart softens and opens and yields, and there’s a devotional quality that’s quite ecstatic. It also has an element of pain; the pain of longing. But ultimately what happens when I allow myself to fully enter that devotional space is that I almost always taste non-dual states of undifferentiated awareness that are empty in the most delicious sense of that word. I like how Roshi Joan Halifax translates sunyata, the Buddhist term for emptiness, which is the true quality of all that is, not as emptiness, but as boundlessness. Devotional practices bring me to those non-dual states. And there’s a reciprocity when I return to individuated consciousness from those fleeting moments of resting in suchness. I have an urge to praise. Praise what? Praise who? I don’t know, but it bubbles up from my heart and my body. I experienced this terrifying sweetness of being nobody for a minute.
TS: It’s interesting that you brought up the deep pain or ache of longing, because that was also one of the sections of Wild Mercy that I appreciated. At one point, someone asked me, “Do you have longing?” And I was like, “Yes, I have all kinds of longing,” but I also felt like I’d given the person the wrong answer, that I’d failed my spirituality exam. Yet in Wild Mercy you make owning our longing part of the landscape of the heart, part of our spiritual path.
MS: And in fact, the portal. Longing is a portal.
TS: At the end of one chapter, you wrote, “What do you want from the holy one? Write a letter to your beloved stating your demands and your longings.” I thought that was a great exercise, even though it doesn’t fit with people’s conventional view of what a spiritual path should be like. I’m writing my demands to the holy one. What? My demands don’t count. Do they?
MS: You’re right – we’re not supposed to want stuff. Desire is supposed to be the problem. A more sophisticated version of that teaching is to just become aware of our desires, but either way there’s a kind of cool detachment that’s expected of us in most spiritual traditions, in which we understand that it’s okay to have desires, but it’s going to cause trouble, and ultimately you’ll be a lot happier if you can detach from them. I’m advocating that we actually connect with our desires on all levels, without making a distinction between physical and spiritual. And that we stand up for ourselves in the presence of the holy and say, “This is what I want.” Teresa of Avila, the great 16thcentury renegade nun who I’ve had the good fortune of translating, was famous for shaking her fist at God and saying, “What a minute, dude. This is not OK with me.” Or, “Why do you become present with me, enter me, inflame my heart, hold me close, and then leave me? This is not OK.” Many of the great scriptures, from the Song of Songs to the Gita Govinda to Layla and Majnun in the Sufi literature are based on lover and beloved coming together in ecstatic union, then separating. He leaves her behind, and she cries out with love longing, and her cry becomes the impetus for reunification. That reunion, I believe, is the reunification of the masculine and feminine in each of us. The love longing that our hearts cry out with is a longing for the balancing of the masculine and feminine, the godhead reforming and restoring wholeness. And our beings become a microcosm for the restoration of balance of masculine and feminine in the world.
TS: I imagine that some listeners were surprised when you said that Neem Karoli Baba, this Indian male figure, has been a guru, a teacher for you, living in your heart, and then here you are, writing about the women mystics. But at the very beginning of the book, there’s this great section where you invite men into the dialogue. And I’m wondering if you can read that for us.
MS: Sure. “You don’t have to be female yourself to walk through these gates. Men are welcome here. You just don’t get to boss us around or grab our breasts or solve our problems. You may sample our cooking and wash it down with our champagne. You may ask us to dance, and you may not pout if we decline. You may study our texts, ponder our most provocative questions. You may fall in our laps and weep if you feel the urge. We will soothe you, as we always have. And then, we’ll send you back to the city with your pockets full of seeds to plant.
The secret is out. The celebration is overflowing its banks. The joy is becoming too great to contain. The pain has grown too urgent to ignore. The earth is cracking open, and the women are rising from our hiding places and spilling onto the streets, lifting the suffering into our arms, demanding justice from the tyrants, pushing on the patriarchy and activating a paradigm shift such as the world has never seen.”
There’s a call now to step up in service of our fellow human beings, other creatures, and the earth herself, and anyone listening is going to hear it. And the feminine wisdom teachings, past and present, give us radically new ways to show up at a time when everything’s on fire. The only way we can meaningfully address the conflagration is together. Feminine teachings have always been singing that song: that we cannot, should not, and must not try to be lone saviors in the crazy reality in which find ourselves. It’s only by looking around and paying attention, and listening to each other and holding each other, and pulling each other in and lifting each other up, that we can possibly hope to mend the torn fabric.
The wisdom of the feminine lies hidden in all kinds of places and spaces, and we have to be paying attention to find it. That’s why I want to call out the younger women and the transgendered people, and people who fall all over the spectrum of the feminine experience, and are drawing on these deep values of heart, of relationship, of feeling, of tending, of nurturance, of wild, radical, fierce truth telling that’s required of us right now. Is a kind of ferocity that hasn’t always been associated with the feminine.
TS: Let’s end with you reading the piece that opens the chapter on connecting and community.
MS: “You feel special. Sometimes this feels like a curse, like no one will ever understand you, like you’ll always be an alien pretending to blend in with regular humans. You’ve learned to live with this gulf, but you crave community. You long to belong to the human family, to Mother Earth. Participating in the human condition can be hard. It can seem so much simpler to ride solo, slaying your own dragons and singing the ballads you wrote about yourself. Collaboration can be tedious, and the prevailing masculine value system may have conditioned you to feel like you’re giving away your power when you share it with others. Give it away anyway. The time of the singular sage bestowing his unique wisdom is over. That was a method devised by the men in charge who sought to regulate wisdom. They taught us to suffer alone in the desert for 40 years, collecting our insights in a secret box labeled ‘esoteric knowledge,’ then dispensing them stingily to those who’ve proven themselves worthy. This world is filled with special beings, grappling our way through the anxiety of solitary conundrums and tasting the occasional reprieve of connection. When you realize this, your body lets out its breath and relaxes. You come in from the cold. You hold out your cup, and some other special being fills it with sweet, milky tea, spiced with fragrant herbs. You drink.
Our way, the way of the feminine, is to find out what everyone is good at, praise them for it, and get them to teach it to others. Maybe you know something about the hidden meanings of the Hebrew letters, or how to build a sustainable home from recycled tires and rammed soil, or loving kindness meditation. You, the one who knows the Islamic call to prayer, climb that minaret and call us. You, the one who knows how to sit quietly at the bedside of the dying, show us the way to bear witness. You, the one who knows how to get us to wake up to the shadow of privilege, wake us the fuck up. It will be chaotic, all this community building, but your cooperation will save the world. Besides, it will be fun.”
Chance recently landed me on the crimethinc.com anarchist website, where I found two important books (click on “Books”), available for free online in PDF format. The first, No Wall They Can Build: A Guide to Borders and Migration Across North America, scrutinizes the borders that control movement on the continent. “Drawing on nearly a decade of solidarity work in the desert between Mexico and Arizona, the authors uncover the real goals and costs of US border policy, who benefits from it, and what it will take to change it.” The second, From Democracy to Freedom: The Difference Between Government and Self-Determination, makes the case for anarchy (voluntarism and mutual aid) against any form of direct democracy, which will only reproduce the oppressive state. I highly recommend both, lengthy and dense, but key books for your attention.
Here’s a quote I just found in From Democracy to Freedom that I especially liked: “It’s no coincidence that today’s revolutionary movements lack visions of other worlds, or that a great part of capitalist production supplants imagination among its consumers, offering imaginaries that become more elaborate every day – more visually stimulating and more interactive, so that people no longer have to imagine anything for themselves because a thousand worlds and fantasies already come prepackaged. All the old fantasies that used to set us dreaming have now been fixed in Hollywood productions, with convincing actors, fully depicted terrains, and emotive soundtracks. Nothing is left for us to recreate, only to consume. In the current marketplace of ideas, it seems that the only imaginaries that describe our future are apocalypses or the science fiction colonization of outer space. The latter is the final frontier for capitalist expansion now that this planet is getting used up, and the former is the only alternative capitalism is willing to concede outside its dominion. The revolutionaries of a hundred years ago continuously dreamed and schemed of a world without the State and without capitalism. Some of them made the mistake of turning their dreams into blueprints, dogmatic guidelines that in practice functioned as yardsticks by which to measure deviance. But today we face a much greater problem: the absence of revolutionary imaginaries and the near total atrophy of the imagination in ourselves and in the rest of society. The imagination is the most revolutionary organ in our collective social body, because it’s the only one capable of creating new worlds, of traveling outside capitalism and state authority, of enabling us to surpass the limits of insurrection that have lately become so evident.
I know very few people who can imagine what anarchy might look like, and uncertainty isn’t the problem. Uncertainty is one of the fundamentals of chaotic organization, and only the authoritarian neurosis of states obliges us to impose certainty on an ever-shifting reality. The problem, rather, is that our lack of imagination has disconnected us from the world. A vital part of ourselves is no longer there, as it used to be, on the cusp of the horizon, on the threshold between dark and light, discerning, modulating, and greeting each new element coming into our lives. Our prospects, however, aren’t irremediably bleak. Imagination can always be renewed and reinvigorated, though we must emphasize the radical importance of this work if people are once more to create, share, and discuss new possible worlds or profound transformations of this one.”