Patricia Pearce

Helping You Be the Change

The Philadelphia Love Experiment: Bridging the Cultural Chasm

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Why not?
Why not?

One Sunday I was getting hot under the collar reading an article in the Philadelphia Inquirer about an ongoing budget battle in the Pennsylvania legislature. The article cited one state representative from rural PA who was talking about our mass transit system as a fiscal black hole. He said our buses don’t do a thing for his constituents.

Another representative from one of Philadelphia’s suburbs went on the counterattack, citing a study that shows that the Philadelphia region generates 40 percent of Pennsylvania’s revenue, even though we have only 32 percent of the population—and we receive only 27 percent of the transportation funds.

I looked up from the newspaper and said to Kip, “Philadelphia ought to secede from Pennsylvania!” It was not my most spiritually enlightened moment.

But the frustration was real. Our city’s public schools are on the verge of collapse. Our roads and bridges are deteriorating. We need gun control laws to keep illegal handguns off our streets. And without SEPTA—our mass transit system—the city would be paralyzed by gridlock. Thousands of people who don’t own cars would be stranded, unable to get to work to help generate that 40 percent of Pennsylvania’s revenue.

Yes, our buses do do something for rural constituents.

But at every turn, when Philadelphia tries to move legislation to address our urban problems and improve the quality of life here, we are thwarted by legislators in Harrisburg who see the city as nothing but a cesspool of welfare leeches, drug addicts, and morally corrupt hedonists.

Not surprisingly, most of us who live here see things differently. We see the brokenness and challenges of the city, sure, and sometimes it breaks our hearts. But we also love the vibrant tapestry of cultures and traditions here. We love the spunky innovations, the world-class orchestra, theaters and art museums, historic Independence Hall and the Liberty Bell that people travel from around the world to see. We love the visionary steps our city is taking to make Philadelphia a green, sustainable city. The list could go on and on.

Just think, if we seceded, we could keep that 40 percent of revenue to ourselves, and we’d be golden.

Deep down though, even as I said it, I knew that seceding wasn’t the answer, even if it were legally possible. There’s enough division already in this country, and the way forward isn’t to create more, but to find ways to bridge the chasm that divides us.

Loving Enemies

Yesterday morning, as I was reflecting on this sad state in Pennsylvania I wondered, what is the answer? We seem so locked into this us-them frame of mind. How can we stand down? Soften the lines in the sand? Lay down our swords and shields and find some common ground?

I feel a sense of urgency about this because I know these divisions aren’t just plaguing our region. They are the greatest obstacle to our nation meeting the many formidable challenges before us.

It doesn’t help that our differences have been christened “The Culture Wars.” (Does everything have to be a war for us? War on Poverty, War on Drugs, War on Terror, War on Women?) And yet I don’t think I’m overstating it to say that many people in rural America and many people in urban America see each other as enemies.

Kip and I co-pastored for nearly five years behind “enemy” lines in a small, rural Missouri town, 65 miles south of Kansas City. One of our parishioners laughingly told us a story of when she was a child growing up during WWII. One Sunday the pastor asked one of the church elders to pray for their enemies. The elder got up and prayed, “Dear God, please remove our enemies from the face of the earth.”

I don’t think that’s what the pastor meant, but I bet a lot of us would pray pretty much the same way given the chance. Life would be so much simpler if our enemies just, oh, I don’t know, got raptured up one day.

Living in that small town was a cross-cultural experience, and like all the other cross-cultural experiences I’ve had I’m very glad I had it. I got to see up close, through the eyes of people who had lived there all their lives, the struggles they were facing:

  • Farms that had been in families for generations were being foreclosed on because small farmers couldn’t compete with corporate agriculture.
  • With the influx of corporate retail stores, family businesses were going under.
  • Job opportunities were scarce, and mostly minimum wage.
  • Towns throughout the region were decaying because their young people, seeing no future for themselves, were moving away never to return.

People were feeling powerless before cultural and global forces they couldn’t control. They were watching a cherished way of life slowly dying. And yet in the midst of it all they kept the faith, kept taking care of each other, kept holding potlucks, and kept trying to think of ways to protect and resurrect what they once had.

When you know what other people are dealing with, it’s really not hard to pray for them. Love them even.

All of this got me thinking about our current situation here in the commonwealth. (By the way, I love that Pennsylvania is a commonwealth. It just kinda says it all.) What if people in Philadelphia started praying for people in rural PA? Not because we want to guilt-trip them into being nice to us, nor show them that we can take the moral high ground, but because we have listened to their struggles. We sincerely want the best for them, as much as we do for ourselves.

I can’t help but believe such a movement would help repair our relationships and open a path forward in a way politics never will. We are Philadelphia, after all, the City of Brotherly/Sisterly Love, and brotherhood and sisterhood don’t stop at municipal boundaries.

Can you imagine if congregations all over the city started a prayer movement for our rural siblings? Maybe it could be called The Philadelphia Love Experiment. Maybe we could make animosities vanish into thin air.

Somebody has to take the first step—refuse to participate in the warmongering anymore and reach out the hand of friendship. Why not us?

I also think about how Pennsylvania is known as the Keystone State. Take that in for a moment. A keystone, that one crucial stone at the top of an arch that keeps the whole structure from collapsing in on itself. It sure seems to me this tottering, torn country could use something like that.

A very famous declaration came out of Philadelphia once that completely rocked the world. We could do it again if we wanted to, but this time we wouldn’t be declaring independence. We would be honoring the reality that we are all, like it or not, interdependent.

Let’s we the people just do it.

 

Jailed for Earth’s Sake

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How shall we each put our bodies on the line for Earth's future?
How shall we each put our bodies on the line for Earth’s future?

Nine years ago today I went to prison. Along with hundreds of other people in Philadelphia, I had engaged in nonviolent civil disobedience when the US launched its invasion of Iraq in 2003, and a year later we received our summons to appear in court. Those of us who refused to pay the $250 fine were sentenced to a week in maximum security federal prison and kept in lock-down in our cells 24 hours a day.

When we stepped through the doors of the prison on that sunny April day, with Philadelphia’s blossoming springtime in full swing, we entered a world unto itself, cut off from the outside by its thick concrete walls, locked doors, and glaring florescent lights.

We went through several hours of intake, including two strip searches, before we were finally issued our orange jumpsuits and escorted handcuffed to our cells. (My cellmate, Janeal Ravndal, was a Quaker woman who later wrote about our experience in her booklet, A Very Good Week Behind Bars, published by Pendle Hill Press.)

Our only connection to the outside was a narrow vertical frosted window, and a day or two after our arrival I discovered a tiny pinprick of clear glass where the frosted glaze hadn’t adhered. Smaller than the head of a pin, it was my only view to the out-of-doors. Peering through it I could make out the basic outlines of buildings, cars, a distant highway.Continue Reading

Love’s Marathon

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Martin Richard, 8 years old, was one of the victims in the Boston Marathon bombing.

The evening of the bombing at the Boston marathon, I went to my meditation space to pray for the people of Boston. As I sat down on my cushion, something took hold of my mind insisting I pray for those who placed the bombs. Something—I’ll call it Love—was aching for the wholeness of the perpetrators. Something—I’ll call it Love—was asking that I embody it by refusing to exile anyone from its circle of care.

At first I found it offensive. How could I pray for people who do such things, who plot the killing and maiming of innocent people? And yet I sensed there was a wiser spirit at work that I trusted and wanted to heed, and so I did.

As I prayed for them, I seemed to be taken to another plane— to Love’s vantage point—where I could see the tragedy in its entirety. Not only the horror of the casualties, but the tragic brokenness of anyone who could carry out such an abhorrent act. My heart ached for them all.

In my understanding, the fundamental spiritual truth is that all things and all beings are interconnected. We are all part of one Reality—I’ll call it Love—that animates the Universe. Atrocities such as the marathon bombing do violence to that fundamental truth of interconnection by enacting a story of division. They are assaults on Love.

But because Love is the Reality of complete oneness, even those who enact the story of division are not—cannot—be cast out of Love, because there is no “outside” of Love.

Once when I was walking a labyrinth on retreat, I received a teaching. “There are no enemies,” it said. “There are only those who do not know who they are.” There are only those who are not conscious that they are cells, as we all are, in the one body of Love.

And yet it’s hard to hold onto the consciousness of Love when we witness actions that inflict devastating suffering. In the face of attack we tend to go on attack, and thus lend our energy and intention to the very script of violence and division we abhor. In other words, we, too, take on the role of enemy. We, too, forget who we are.

In moments like these I remember that Jesus told people to love their enemies and to pray for their persecutors. There was a time when I understood his words as a command, something we should do if we wanted to be good people (better, that is, than our “enemies”).

But now I see that he wasn’t issuing a command or even admonishing people to claim the moral high ground. He was pointing the way out of the madness, like an illuminated exit sign above the door of a burning theater. “Here is the way out of the nightmare,” he was saying. “Love those who are playing the role of enemy and enacting the violent story of division and, by the very act of loving them, you nullify the story that has them in its grip.”

I wonder what it would be like if, whenever one of these horrific attacks occurred, we all banded together to pray not only for the victims, but just as fervently for the perpetrators—for their wholeness and that they might remember who they truly are. I know that those who engaged in such prayer would be changed. So too, I suspect, would the perpetrators.

I’ve never run a marathon, but I know people who have. I’ve heard how grueling it can be, how intense the training is, how you have to press on through the pain, how you have to keep running just when everything in you is screaming to quit.

And I’ve been thinking how maybe the reason we’re all here on this planet is because we’re in training for Love’s marathon. We’re here to press on through the pain, and the weariness, and the heartache. We’re here to learn how to stay the course of Love—to remain in the truth of Love—no matter what.

I’m pretty certain that whenever any of us manages to cross the finish line of Love’s marathon, we bring Martin’s dream of peace that much closer.

Of Crosses and Crocuses

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of crosses and crocuses
There are two realities available to us: imperial reality and divine reality.

Last week on March 21st Kip and I celebrated our 21st anniversary. These last couple of weeks I’ve been recalling our wedding, which was a small, intimate gathering of immediate family and close friends. The ceremony was nontraditional. We wrote our own vows, friends and family members sang and played music, read poems, did liturgical dance and at the end of the ceremony each person came forward and gave us a blessing as they placed ribbons across our shoulders.

It was a wonderful gift to be showered with the well-wishes of our loved ones, and later Kip wove the ribbons of blessing into a wall hanging that hangs in our home to this day.

Of the many blessings we received that day, two stand out clearly in my mind. The first was, “May you have many crosses to bear.”Continue Reading

Hurricanes, Nightmares and the Ego’s Illusion

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Climate change isn’t simply a political or economic issue. It’s a spiritual issue.

As I write these words, I, along with millions of other people on the East Coast are wondering just how bad Hurricane Sandy will prove to be. Outside my front window I see a gray, steady rain. The branches of the trees are beginning to sway and bend with the increasing force of the wind. I am hoping our old, very large sycamore tree in front of our house can weather this storm.

Last night I had a dream. In the dream I was in West Philly. The sky was clear and sunny, and I thought perhaps all the hype about the storm had been just that: hype. But then I looked to the east and saw an enormous dark funnel cloud moving through the heart of Center City. The glass debris of skyscrapers was flying through the air. I wondered if Independence Hall would also be destroyed, and I considered the symbolic weight, should that happen, of seeing the very icon of the United States’ democracy being ripped apart in the juggernaut of nature’s force. In the dream I knew that the magnitude of the storm was related to global warming. I managed to get on a bus headed safely north of the city, but I and my fellow passengers watched with disbelief and horror as we witnessed our city being destroyed. The devastation we were witnessing paled the attacks of 9/11.Continue Reading

Miss Leach and the Butterfly Effect

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Who changed the course of your life?

I went into the ministry and now live in Philadelphia because Miss Leach, my third grade teacher, loved the French Horn. The story has a lot of twists and turns, and it’s too long for me to tell you many details right now, but in general it went like this: I moved to Philadelphia 15 years ago because I took a call to serve as pastor of a church here. I went into the ministry because of some of the experiences I had as a Peace Corps Volunteer in Ecuador. I went into the Peace Corps because of the ways my horizons were expanded while I was an exchange student in West Germany. I was an exchange student in West Germany because of the influence of some of my fellow French Horn players in college. And I played French Horn because of an off-handed comment made one day by Miss Leach.

I loved Miss Leach. She was one of those teachers a child is very lucky to have. She taught us well. In her class we made colored pencil drawings of grasshoppers, labeling all the parts of their anatomy, in our spiral notebooks; we drew cross-sections of the Earth, learning the names of all its layers; we learned about fulcrums and levers, resistance and strength.

But I loved her not because of what she taught us, but how. I still remember the day she started teaching us how to write in cursive. She told all the left-handed kids to cover their ears for a moment while she explained to the right-handed kids how to position our paper and how to hold our pencils. Then she had the right-handed kids cover our ears while she instructed the left-handed kids how they needed to do it. She taught us about much more than handwriting that day; she demonstrated to us that she understood and valued our differences.

Most of all I remember a day when we were playing Password. The classroom was divided into two teams. One person from each team would come up front and Miss Leach would show them the word they were to help their teams guess by giving one word clues. When it was my turn, I went up and she showed me and the girl from the other team our word, which was carefully written out in black magic marker lettering on a strip of tag board. Then, taking turns, the other girl and I began giving our clues.

I don’t remember whether the word we were given was “headache” or “hedge”. All I know is that I misread it, thinking it was the other, and, as you can imagine, began giving my team bizarre clues. It wasn’t long before the other team guessed the correct word, whereupon all the kids in the class started mocking and ridiculing me for the absurd clues I’d been giving.  Shame descended upon me.

That’s when Miss Leach, bless her soul, came to my rescue. She admonished my peers, telling them that I may have understood something they didn’t. She was insinuating that perhaps my clues were so sophisticated that nobody else was comprehending them, which instantly quieted everybody in the class. Because of her brilliant intervention I was able to return to my desk with my head held high and my delicate 8 year-old ego still intact.

Maybe you can understand, then, why I was so devoted to her and why my life changed one day when a girl in the class asked Miss Leach what her favorite instrument was and she said the French Horn. Since Miss Leach was so wonderful, I concluded that the French Horn (which I’d never heard of) must also be wonderful, and so that spring, when we had the chance to sign up to learn to play instruments for the band, I chose the French Horn.

There’s a lot of talk these days about the butterfly effect, which describes the uncanny way whole systems can be altered as a consequence of one small event. A butterfly flapping its wings in China, for instance, can cause a storm on the Eastern Seaboard of the U.S. I wonder, though, if we ever really think about and marvel at the wondrous influence we have on one another, how, for instance, one off-handed comment made by a third grade teacher we love and admire can alter the trajectory of a lifetime.

I googled Miss Leach yesterday and found out she died January 5, 2000 at the age of 84. The short obituary in the newspaper said she had no survivors, but it was mistaken. She survives in the lives of all the students she touched, including my own. She is alive in the words I write and the things I teach, because all of it is an outgrowth of the influence she had on my life.

I know the effect Miss Leach had on me, though she never did, just as you may not know about the lives you have altered. But if you think back, you just might be able to remember a moment when someone you loved and admired did or said something that caused an ever-so-slight alteration in your life’s path that, in the end, changed everything.

 

 

Regarding Mr. Akin

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This, Mr. Akin, is what rape feels like.
This, Mr. Akin, is what rape feels like.

It has never been my intention in my writing to enter the political fray. I prefer to draw people’s attention to the life of mindfulness, compassion, and wonder. But the recent uproar about the comments of Rep. Todd Akin regarding rape has prompted me to make an exception to my norm and say a word or two.

I can understand why Mr. Akin’s comments have offended, incensed, and wounded so many people. Along with millions of women in this country, I, too, have experienced rape, and Mr. Akin’s beliefs about rape and pregnancy reveal a profound level of ignorance and insensitivity on his part. Others have written eloquently and powerfully about that, so I won’t go into it.

But as a former pastor, what I have found myself asking is why he and so many other devoutly religious people cling to beliefs that are simply erroneous. Why are facts so blithely tossed aside and ignorance so aggressively guarded?

I think to answer that question I need to look not at their political views or even ideology, but at their theology. I suspect that Mr. Akin’s belief that women can’t get pregnant from rape arises out of a firm belief that God will protect the righteous. God, in this worldview, is the Intelligent Designer and therefore “He” must have built into women’s anatomy a protection mechanism against the catastrophe of pregnancy resulting from rape. God, in this worldview, is omnipotent, just, and good, therefore, if bad things happen it must be because the person had it coming to them.

It is a simplistic, Pollyanna theology that simply refuses to accommodate itself to the very real facts of oppression and cruelty. Rather than facing the hard challenges that theodicy presents, this theology skirts the issue by blaming suffering on those who suffer. It may well be that Mr. Akin and those who hold similar viewpoints aren’t simply trying to prevent unwanted fetuses from being aborted. They are trying to protect their understanding of God.

This understanding of God, however, is not a Judeo-Christian understanding. The book of Job, perhaps the most ancient piece of writing in the Judeo-Christian canon, addresses this very issue, and it is unwaveringly clear: bad things happen to good people; God does not necessarily protect the righteous.

If Job had been written with a woman protagonist, one of the horrors visited upon her may very well have been rape, with the compounding catastrophe of a resulting pregnancy, and her friends would have tried to convince her that she must have done something wrong or this never would have happened, or that perhaps her rape wasn’t really legitimately rape or she wouldn’t have gotten pregnant.

Jesus, too, challenged those who would blame suffering on the victims, and of course his own crucifixion at the hands of the Roman Empire was a graphic display of the truth that God doesn’t protect the righteous.  The conventional Christian resolution of this dilemma has been to claim that, instead of protecting those who suffer, God suffers with them, which is the literal meaning of compassion, something that has become tremendously lacking in the politics of our day.

Anyone who advocates for the idea that this should be a Christian nation would, by definition, have to have compassion — suffering with the suffering — at the centerpiece of their political platform.

I was fortunate. I didn’t get pregnant. But it never entered my mind that if I had I would have been forced to carry the fetus of my rapist in my body. Such a sentence was unthinkable, unconscionable, and the belief that such cruel and unusual punishment should be written into the Constitution, as some would like it to be, is abhorrent to me. Whether or not a woman seeks an abortion in such circumstances is not Rep. Akin’s decision, nor any other politician’s, to make. It is hers, and hers alone.

But there is something else that has been present in my mind these last few days. It is a memory I carry with me from a time, several years ago, when I was on spiritual retreat.

I was walking the labyrinth one day and a message came to me saying: “Release all concept of enemy.” It was a revelation, because it was telling me that “enemy” is a concept I hold, a frame of reference in my mind, not something inherently real. Since then I must have taken the teaching to heart because, even though I vehemently disagree with Mr. Akin’s stance and I do not want him to be in a position of political power nor his beliefs codified into legislation, I have been unable to see him as an enemy. In an odd way, I can even sympathize with him. I can understand his desire to live in a world where things make sense, where complexities, such as abortion, can be boiled down to simple absolutes, where rape and other such atrocities can be explained away. That is not the world we live in, but the point I want to make is that I see him as someone not entirely dissimilar to myself, someone who, like me, wants his life to have meaning and needs something to believe in, a human being who is not more and not less than any other.

If I want him to do the hard work of wrestling honestly with the suffering of others and the complexities it presents, I must be willing to do the hard work that my beliefs demand of me: recognizing that we are all members of one human family. His name itself places the challenge before me: to see him as a kin.

 

 

One Christ Is Not Enough

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It’s about time.

A few years ago, my spouse, Kip, and I signed up for a retreat in Estes Park, Colorado led by Thich Nhat Hanh. I have long admired this Vietnamese Buddhist master who, with his quiet, humble demeanor, teaches that mindfulness and peace can be cultivated in every moment and every act.

We arrived in the Denver airport and boarded the chartered bus to the YMCA of the Rockies. Once there, we settled into our room, then headed for the opening gathering, joining a thousand others who had traveled from far and wide. Finding a place on the floor of the large convocation hall, we sat, waiting expectantly for Thich Nhat Hanh to appear and give the opening talk.

After awhile, one of the brown-robed monks with shaven head approached the microphone and began reading a letter from Thay—as Thich Nhat Hanh is affectionately called. It was a beautiful, loving letter. But I was confused. Why was he communicating with us in writing rather than just addressing us in person? Was this customary in Buddhist retreats?

As the monk continued reading, it sank in. Thich Nhat Hanh would not be joining us. He was hospitalized in Boston, receiving treatment for a lung infection. His community—the nuns and monks from France and their sister monasteries in New York and California—would lead the retreat.

Even though I was concerned for Thay’s wellbeing, this was an immense disappointment. I’d been looking forward to this retreat for months. But I came to a reluctant acceptance. Perhaps this was the retreat’s first teaching: to release my attachment to something I had desired so much.

The nuns and monks did a beautiful job. They gave insightful and moving Dharma talks, and although they surely must have felt trepidation about having to fill Thay’s shoes, their sincerity, the depth of their presence, and the authenticity of their teaching was an inspiration. Over the course of our days together we coalesced into a supportive community, sharing our meals in silence, joining in our small group conversations, accepting the situation and one another with grace and humor. In the absence of the revered master, the community discovered its strength.

The experience made us all more aware of how we so often project onto a single leader the capacities that lie within each of us. Had we really come to see a Buddhist super star? Or had we gathered to become a community—practicing mindfulness, compassion and peace?

As though to express the collective shift we’d undergone, at our joyous closing celebration a spontaneous dance erupted as Michael Jackson’s “Man in the Mirror” played over the sound system. (“If you wanna make the world a better place, take a look at yourself, and then make a change.”) The energy in the room was extraordinary. Something powerful had been unleashed during that retreat, not despite Thay’s absence, but because of it.

The event became known as the miracle of the Rockies, a story of collective awakening when the master became embodied in the Sangha. The teaching was no longer the purview of one individual; it had become the gift of and to the collective.

It shouldn’t be surprising that the retreat had been billed: One Buddha Is Not Enough.

One of the most meaningful moments for me personally was when I was initiated into the Five Mindfulness Trainings—practices that give concrete expression to the Buddha’s teachings about right understanding and true love.

Sister Pine, the nun who facilitated our small group, assigned Dharma names to everyone in her group who had adopted the trainings. The morning she passed out the certificates she gestured me aside to quietly whisper something to me. She told me that the Dharma name she had heard for me was Living Christ of the Heart, but she didn’t know if I would be able to use it publicly, so on my certificate she wrote Joyful Gift of the Heart. When she told me, she emphasized the word Living, repeating it emphatically to convey to me that the name she’d heard didn’t refer to something or someone in the past, but to a present, living reality.

I have held the Dharma name at arms length. There’s so much baggage associated with the term “Christ.” It can so easily be misconstrued—becoming a mine field for the ego. After all, how many mentally unstable people have claimed themselves to be the Christ, sometimes with catastrophic consequences?

And therein lies the problem: people believing themselves to be the Christ, as though there can only be one. In fact, the belief in one’s specialness—that one is somehow set apart from the rest of humanity—is an indication that the mind is still operating from an ego perspective, not a Christ perspective.

As I understand it at this point in my life, Christ isn’t a person but a state of being, a state of dwelling in the reality of one’s oneness with the All. Yes, it is a state of being Jesus inhabited, and one he wanted others to experience as well.

We have now reached a point where our collective survival may well depend on all of us awakening to our Christ nature, understanding that it the fullest expression of what it is to be human.

This, I believe, is Christianity’s new calling, metamorphosing into a religion that helps awaken the Christ capacity in us all, just as Thay wished to awaken the Buddha capacity in those of us who gathered on retreat.

While I was at the retreat that summer I bought a watch designed by Thich Nhat Hanh. In the center is the word “it’s” in Thay’s calligraphy, and in the four quadrants is written the word “now.” I’m sure he intended it to be a constant reminder to be in the moment, present to the eternal now.

And yet, against the backdrop of my experience at the retreat I hear it also as a proclamation that we all have the capacity to be Buddhas, that we are all the Christ we’ve been waiting for. The time for us to awaken to that truth is now.