Woody Allen's latest

I'm looking forward to seeing Woody Allen's latest film, You Will Meet a Tall Dark Stranger, where a fortune-teller is central to the story. In a New York Times interview Allen, 74, says “To me, there’s no real difference between a fortune teller or a fortune cookie and any of the organized religions. They’re all equally valid or invalid, really. And equally helpful.” So why that theme for the film?

“I was interested in the concept of faith in something. This sounds so bleak when I say it, but we need some delusions to keep us going. And the people who successfully delude themselves seem happier than the people who can’t. I’ve known people who have put their faith in religion and in fortune tellers. So it occurred to me that that was a good character for a movie: a woman who everything had failed for her, and all of a sudden, it turned out that a woman telling her fortune was helping her. The problem is, eventually, she’s in for a rude awakening.”

Interviewer: "What seems more plausible to you, that we’ve existed in past lives, or that there is a God?" Allen: "Neither seems plausible to me. I have a grim, scientific assessment of it. I just feel, what you see is what you get." The interviewer alluded to his Jewish heritage, and he replied: “I don’t follow it. I wish I could get with it. It would be a big help on those dark nights.”

The riches of that heritage abandoned! What a loss! A loss that goes deeper than the functional atheism that the psalms and the prophets expose in condemning those who exploit their fellows. This is of a metaphysical kind. However, the "cosmic insignificance" that Allen "champions" is one of the elements that make the Bible such a living text, reflecting what is universal in the ebb and flow of history.  This is expressed in Psalm 39:

Each man that stands on earth is only a puff of wind,

every man that walks, only a shadow, 

and the wealth he amasses is only a puff of wind - 

he does not know who will take it next.

So Allen, the "nomad like [his] ancestors" is one of the mass today who, having lost a sense of each person being in a relationship with a personal God, struggles to find a centre in their person, to stay in balance with the world. 

In contrast to Biblical history, today we see a "receding tide of faith" that leaves many people caught on an unmapped island, in unknown territory. The forces of consumerism and its concomitant pleasure-seeking, of individualism, and of utter skepticism, all have a role in diminishing faith, despite it being a vital component  in human ecology. Above all, however, the impact of modern technology has handicapped our thinking:

"Techniques of applied science, and the attitudes behind them, appear to locate society wholly in the purview of human [author's emphasis] authority and disposal.... We tend to put our trust in the processes: the skills of the engineer, the surgeon, the expert. The changes induced in daily living by speed, mobility, invention, drugs, amenities and facilities, as furnished by technology, are  - it would seem - humanly contrived.

These, however, "off-load their results - managerial, organisational, sexual, cultural - without reference to human meaning and significance. Indeed, they may end in questioning whether there is a dependable, constant human significance at all".

"Clearly it is the technicians who call the tune, who assign society to the behests, the vagaries, even the potential enslavements, of expertise. The present and the future are wards of technology operating as an end in itself. Effective means supplant verified ends."(*)

Belief in God, then, is a factor of investing in a counter-culture, the giving of space to, at first,  the possibility of belief; also to the cultivating of a climate of mind within which the human spirit can once again be free from the material, the humanly "wise", and soar. The effort is to identify the territorial markers of what it is to be human. This is why I am interested in Allen's film.

(*)Cragg, Kenneth  1988, Readings in the Qur'an, London, Collins

Gary Snyder Poet

For The Children

The rising hills, the slopes,
of statistics
lie before us.
The steep climb
of everything, going up,
up, as we all
go down.

In the next century
or the one beyond that,
they say,
are valleys, pastures,
we can meet there in peace
if we make it.

To climb these coming crests
one word to you, to
you and your children:

stay together
learn the flowers
go light

From Turtle Island, New York: New Directions Publishing Corporation, 1974.

The Present Moment

                                                      

This present moment:

That lives on,

To become

Long ago

From The Gary Snyder Reader, Washington, D.C.: Counterpoint, 1999.

The Common Good

A concept useful in setting the bearings for our personal lives and for the goals of political life is that of "the common good".

This is "the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to [the means of] their own fulfillment". That is, "every social group must take account of the needs and legitimate aspirations of other groups...".*

The need for a general focus on the common good  has been cited with reference to the explosion of practices in  banking where success is acclaimed by a few despite the consequential loss of the homes of millions of Americans and the entrenching of poverty in what was once a confident and proud nation, a pride based on the fact that wealth was shared throughout the society.**
The foolhardiness of having consumerism as the guiding principle for the American economy has been made clear in the latest economic crisis. And it isn't the poor who are to blame for the unsustainable credit that was pushed by bankers. It was not "the banks" that caused the recession, it was those who headed the cohorts of bankers, and those who still snatch incredible wealth from families even in their own community.
*The Church Today (Gaudium et Spes) para 26 in Abbott WM (ed), The Documents of Vatican II, London, Geoffrey Chapman 1966.

**http://www.bbc.co.uk/news/world-us-canada-11332635
See also http://www.scottlondon.com/reviews/daly.html 

Marriage for ever

The concept “Biology is not destiny” holds true in many ways in our life as individuals and how all humans should live in the most fulfilling way. The concept has relevance to the discussion (here and here) that rippled around the world accompanying the publication of  the book Sex at Dawn: The Prehistoric Origins of Modern Sexuality that aimed to prove that marriage and lifelong partners are absolutely wrong notions to apply in  guiding our sexual behavior.

   “Funny, witty and light” [my emphasis] is how a Newsweek reviewer described the book by self-proclaimed “renegade researchers”. Light in tone it may be, but the book does carry an extensive list of references. One is to a work by Heinz Dieter Heinen, one of the great authorities of the Warao of the Orinoco Delta between Venezuela and Guyana. The Warao, of whom about 30,000 still adhere to the traditional lifestyle, are among the tribal groups often highlighted as having a free and easy attitude to sexual relationships. 

  But a little research (I admit) into what Heinen can tell us shows that the sexual behavior of the Warao is not all light and joy. He says: “Not all sources are unequivocal, but the basic idea depict [sic] women as a vessel.” Another reference to how women have been in an inferior position is this: “[In] the ritual wife-lending [my emphasis] during the habi sanuka ritual … a man would spend the night dancing (and in former times co-habiting) with a woman he calls mamuse”. The next day the man gives a gift to the woman’s husband, often fostering ties, including care of children, important because of the society’s “short life-spans and high morbidity”. So from Heinen’s account of the ritual, the woman is not necessarily a willing partner, but a token to be used in safeguarding a man's descendants.
  On “Eskimo” sexual behavior, a quick read  here once again shows that “wife-lending” in the frozen north was a more complex matter than the popular imagination might have had it.
  As to what is best in human behavior beyond the biological, we know we have to struggle each day against some urges and desires because they are ultimately destructive. We know each culture has to struggle to create an environment that supports lasting relationships, along with other forms of intelligent behavior.
  Our successes in promoting human rights, for example, make clear the moral development that is possible among human society as a whole, even though the acceptance of  what can be identified as "human ecology" is uneven among world societies.
  The conclusion to be drawn from all of this is that, with mutual help, we can learn to control the behavior that lies behind much of the marital disharmony that harms our society so seriously. We can learn to shape our society in ways that supports, not destroys, families.

All shall be well

All shall be well, and all shall be well, and all manner of things shall be well. – Julian of Norwich

This statement of one of the fundamental truths about the relationship of humans and God is one of the greatest gifts to be offered the world that often despairs in the face of disasters and horrible personal circumstances.

Julian of Norwich (1342-1416) is one of the greatest English mystics.A wonderful commentary on her insights is given here.

That commentary contains this statement:  "Julian’s positive outlook does not come from ignoring suffering or being blind to it, but arises from the clarity she attained as she struggled with her own questions. This struggle gave her the ability to see beyond the pain and suffering and to look into the compassionate face of God. Only this gazing could reassure her that – despite pain, and sorrow – in God’s own time, “all shall be well.”

Julian asked: “Ah, good Lord, how could all things be well, because of the great harm which has come through sin to your creatures?”

This was God’s response to her as Julian describes it:: “And so our good Lord answered all the questions and doubts which I could raise, saying most comfortingly: I make all things well, and I can make all things well, and I shall make all things well, and I will make all things well; and you will see for yourself that every kind of thing will be well. ... And in these words God wishes us to be enclosed in rest and peace.”

Mercy or compassion

Mercy and compassion are often used as if they have the same meaning. But mercy has an additional sense of "forbearance towards one who is in one's power" (Chambers). Forbearance means "an exercise of patience" and clemency. That same dictionary has clement to mean "gentle, kind, merciful" and clemency to mean a "readiness to forgive". All beautiful ideas; words with a depth of meaning. For its part, compassion mainly means "fellow-feeling, or sorrow for the sufferings of another" (Chambers).

Both are important words because both are used in English to translate the Greek of Luke 6:36 - "Be merciful/compassionate as your Father is". That insight into the nature of God, the personality of God, was already current in the Old Testament as in Psalm 102 - "Yahweh is tender and compassionate/slow to anger, most loving" (Jerusalem Bible).

In classical Christianity the works of mercy are both spiritual and corporal. The first are: consoling, comforting,forgiving and bearing wrongs patiently. The second type are: feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead.


In Buddhism, the Goddess of Mercy has a widespread following. In Da Nang, Viet Nam, this month, about 200,000 turned out for the opening of a new pagoda and the unveiling of a statue of the goddess on a hill - mountain, if you will - high above the city, as seen in the photo here.

The focus on compassion or mercy is one of the insights into what is true about God that Buddhism has also generated. Perhaps this is because, by its practice, it has given God space to speak in the hearts of its followers.

Together in the Wiki World

"We are on the cusp of a global revolution in teaching and learning. Educators worldwide are developing a vast pool of educational resources on the Internet, open and free for all to use. These educators are creating a world where each and every person on earth can access and contribute to the sum of all human knowledge. They are also planting the seeds of a new pedagogy where educators and learners create, shape and evolve knowledge together, deepening their skills and understanding as they go."

These are the opening lines of the Cape Town Open Education Declaration, which has the title "Unlocking the promise of open educational resources". The declaration arises from a meeting held in that South African city in September 2007. The aim of the meeting was to accelerate efforts to promote open resources, technology and teaching practices. The Declaration now has more than 2000 signatories, who are individuals and organisations. In tune with the spirit of the declaration two other noteworthy initiatives are taking shape, the Open Education Resource Foundation, which aims to become a leader in international open education, and WikiEducator, "an evolving community" employing a wiki platform where people worldwide are working together in the planning of education projects linked with the development of free content, especially relating to e-learning, the building of open education resources, and the creation of networks on funding proposals developed as free content.

The Declaration points out that the growing wealth of resources are the fruit of and "nourish the kind of participatory culture of learning, creating, sharing and cooperation that rapidly changing knowledge societies need". That culture of sharing is, in fact, what societies of all kind need to thrive.