Category Archives: Activism

Walter Scott’s Killer – an X-Cop – Sentenced 20 Years

I have to control my excitement about this, lest I appear heartless. It’s not that I am happy when people go to prison, but the significance of this sentencing is PROFOUND!

For years we have fought for accountability when police shoot unarmed black boys, men and women down in the streets and last week, we finally saw justice happen. Michael Slager, the former South Carolina police officer who shot and killed Walter Scott, age 50, was sentenced Thursday to 20 years in federal prison.

“This is an historic day for civil rights, in particular for officer-involved shootings,” said Chris Stewart, one of the Scott family’s attorneys, at a press conference following the sentencing.

Scott’s mother and cousin lay flowers down at the site where he was killed.

Slager shot Scott in the back five times as Scott was running from him after pulling him over for a broken tail light. A toxicology report showed that Slager had cocaine and alcohol in his system at the time of the shooting. Thankfully, there was a video that clearly showed Slager shooting Scott in the back and that was the main piece of evidence that weighed heavily in the sentencing.

By all reports Slager is deeply remorseful for his actions. He reportedly named each family member by name in court and apologized to each one of them. Slager’s wife begged the court for mercy. And while I am heartbroken once again for all involved, I am so happy that we finally see a white police officer behind bars for murdering an unarmed black man. White people have been killing black people without consequence for centuries and it has to stop. I sincerely hope that this sentencing will deter other officers from pulling the trigger in the future.

The New Poor People’s Campaign: A national call for a moral revival

Fifty years ago Rev Dr. Martin Luther King Jr. was working on a campaign he called the Poor People’s Campaign and then he was assassinated. A year before his assassination, at a Southern Christian Leadership Conference staff retreat in May 1967, Rev. Dr. Martin Luther King, Jr. said:

I think it is necessary for us to realize that we have moved from the era of civil rights to the era of human rights…[W]hen we see that there must be a radical redistribution of economic and political power, then we see that for the last twelve years we have been in a reform movement…That after Selma and the Voting Rights Bill, we moved into a new era, which must be an era of revolution…In short, we have moved into an era where we are called upon to raise certain basic questions about the whole society.

It’s in this spirit that the Poor People’s Campaign is being resurrected this spring. The Poor People’s Campaign: A National Call for Moral Revival is uniting tens of thousands of people across the country to challenge the evils of systemic racism, poverty, the war economy, ecological devastation and the nation’s distorted morality. A thousand people in 25 states around the country are going to engage in waves of civil disobedience from Mother’s Day to Summer Solstice in 2018, making the demands known across the nation in coordinated actions.  This will be 40 days of continuous civil disobedience, the likes of which, this country has not seen in a long time, if ever.

I am particularly excited about this campaign as my husband is the national faith partnerships organizer for the campaign. But even more so, I am thrilled that the fusionist politics and Moral Monday movement from North Carolina aka Repairers of the Breach are leading the charge along with the Kairos Center from NYC. I think this kind of broad reaching solidarity along economic lines has real revolutionary potential to change the fabric of the systems that keep poor people poor. I have a lot hope for this campaign and I invite you to check it out and show up to participate!

Check out the fundamental principles of the campaign!

FUNDAMENTAL PRINCIPLES

1- We are rooted in a moral analysis based on our deepest religious and constitutional values that demand justice for all. Moral revival is necessary to save the heart and soul of our democracy.
2- We are committed to lifting up and deepening the leadership of those most affected by systemic racism, poverty, the war economy, and ecological devastation and to building unity across lines of division.
3- We believe in the dismantling of unjust criminalization systems that exploit poor communities and communities of color and the transformation of the “War Economy” into a “Peace Economy” that values all humanity.
4- We believe that equal protection under the law is non-negotiable.
5- We believe that people should not live in or die from poverty in the richest nation ever to exist. Blaming the poor and claiming that the United States does not have an abundance of resources to overcome poverty are false narratives used to perpetuate economic exploitation, exclusion, and deep inequality.
6- We recognize the centrality of systemic racism in maintaining economic oppression must be named, detailed and exposed empirically, morally and spiritually. Poverty and economic equality cannot be understood apart from a society built on white supremacy.
7- We aim to shift the distorted moral narrative often promoted by religious extremists in the nation from personal issues like prayer in school, abortion, sexuality, gun rights, property rights to systemic injustices like how our society treats the poor, those on the margins, the least of these, women, children, workers, immigrants and the sick; equality and representation under the law; and the desire for peace, love and harmony within and among nations.
8- We will build up the power of people and state-based movements to serve as a vehicle for a powerful moral movement in the country and to transform the political, economic and moral structures of our society.
9- We recognize the need to organize at the state and local level—many of the most regressive policies are being passed at the state level, and these policies will have long and lasting effect, past even executive orders. The movement is not from above but below.
10- We will do our work in a non-partisan way—no elected officials or candidates get the stage or serve on the State Organizing Committee of the Campaign. This is not about left and right, Democrat or Republican but about right and wrong.
11- We uphold the need to do a season of sustained nonviolent civil disobedience as a way to break through the tweets and shift the moral narrative. We are demonstrating the power of people coming together across issues and geography and putting our bodies on the line to the issues that are affecting us all.
12- The Campaign and all its Participants and Endorsers embrace nonviolence. Violent tactics or actions will not be tolerated.

NC Climate Justice Summit 2017

November 17th to 19th, my partner Steve and I, attended the North Carolina Climate Justice Summit at Haw River State Park in Brown Summit, NC. Our friends Connie and Jodie are the founders of this amazing intergenerational gathering of 190 people that is partly youth led and run. The opening of the summit was done in silence, everyone was asked to enter the room in silence, then prayers and Native American welcoming ceremony led by Vivette Jeffries-Logan from the Occaneechi Band of the Saponi nation. The ancestors of the land we gathered on were honored and the native people in the room were honored. It immediately felt like a contemplative and de-colonized space. It was announced that there was a healing space available and healers circulating in the space and available to give support. There were workshops on the climate change issues affecting frontline communities in NC and the outer work of activism that they called “outer resilience workshops,” but they also offered workshops on inner resilience like yoga, meditation, healing through arts, theater games for liberation, and a song sharing circle (that I was asked to lead and it was great fun!)  The Jemez Principles for Democratic Organizing were published in the program and practiced at the gathering. We were asked to lead a white caucus, if needed, but the space was so well held in anti-colonial frameworks, that we didn’t have the need. It was humbling to be able to be in community space that was so beautifully diverse and full of liberators, people who engage in the work of liberation. We were grateful for the relationships we built and the love we experienced there. North Carolina has an amazing frontline climate justice movement!

Invitation to Prophetic Imagination: Community Safety for All

Today Showing Up for Racial Justice (SURJ) Faith is launching a campaign inviting people of faith to analyze their relationship to policing. As we have seen made more visible through the work of Black Lives Matter, policing structures have a radically different relationship to people of color than to white people and white communities. We have seen that black and brown bodies people face much greater risk of being targeted by police violence and injustice in arrests, detainment, in court proceedings, and in sentencing.

Communities of faith can be complicit in upholding white supremacy in policing but they can also be leaders in creating alternatives to policing, in order to help keep our communities safer.

In this campaign, we are asking questions like:

How do faith/spiritual communities legitimize and reinforce the “need” for policing?

How are faith/spiritual  institutions tied to institutions of policing?

How can faith communities act to disrupt the prison, detention, and deportation pipelines?

What might alternatives to policing look like?

What might community safety look like without relying on policing, and how might faith/spiritual communities participate in that work?

While SURJ Faith is oriented to multi-faith work, the early phase of this campaign will be focused on helping Christian communities identity the connections between Christian supremacy and white supremacy. As we move into the Lenten season this winter, we will use this season to analyze and reflect on our personal and collective relationship to white supremacy. How is white supremacy internalized in our being? How is white supremacy expressed in our liturgies, our rituals, and interpretation of scripture. What would it look like to “give up white supremacy for Lent,” as individuals? As congregations and communities?

I am particularly drawn to this campaign as a contemplative Christian and anti-racist because I know I need to continue to do the work of pulling the poison of white supremacy out of my being. I have also seen how my religion has been used to justify white supremacy historically, and this history troubles me deeply. I believe white supremacy is alive and well in our denominations and that they manifest in ways that further marginalize people of color and put them at great risk. I hope you will join me in urging your faith community to join this campaign. Contact me to learn how you can engage in this work and I will loop you in!

ICE Cold: Posting a bond at ICE

I have been volunteering and getting trained in sanctuary organizing this past year.  One day a couple weeks ago a message came through the network talking about posting bond for a Hendersonville man who had been detained since an ICE traffic stop last summer. His family had finally raised the $8500 in cash. I offered to help since I was already in Charlotte. The money was deposited into my account. I went to the bank and got a certified check and drive to the DHS offices in Charlotte. I was seen immediately and was able to get my request in to the ICE detention center in Lumpkin. Then I waited for nearly three hours for the request to come back as approved and then to actually post the bond. I was treated respectfully and walked through the process professionally.

During my wait, I observed a woman who was visibly distraught come into the office and go to the window where she was tearfully looking for her husband. She was told that he was here illegally and that he was being detained and deported. She was in visible emotional distress my heart went out to her. Two female DHS officers were called and they escorted her into the waiting room. They asserted that her husband is here illegally and that his case lies with the judge, that being at DHS was a waste of her time. They were unkind and insensitive to the woman was in the midst of a traumatic and life changing event. They kicked the woman out of the building and then came back to the hallway adjacent to the waiting room. We could hear everything they said. I am sad to report that they made fun of the woman. Not only was there no empathy, they expressed great distain for the woman and her experience.

If we are not training DHS officers in handling emotional trauma with therapeutic skills like unconditional positive regard, we are de-humanizing the officers as well as the people they are supposed to serve. I have a friend and co-trainer who is a therapist by training and an activist. When we work together doing racial equity training, she often shares the concept of “unconditional positive regard,” with our students. She shares that she is holding unconditional positive regard for everyone in the room and invites the students to do the same. I have always found that when she does this, the room relaxes a bit and trust is built, which is vital to the work of racial equity training.

The Wikipedia page on Unconditional Positive Regard states that:

“Unconditional positive regard, (UPR) is a concept developed by the humanistic psychologist Carl Rogers in 1959, is the basic acceptance and support of a person regardless of what the person says or does, especially in the context of client centered therapy. The central hypothesis of this approach can be briefly stated. It is that the individual has within him or her self vast resources for self-understanding, for altering her or his self-concept, attitudes, and self-directed behavior—and that these resources can be tapped if only a definable climate of facilitative psychological attitudes can be provided.”

Why aren’t our police forces trained in trauma and healing? At the very least, could they try to see the good in people?

#MeToo: NOT just a Media Moment but our Past, Present, & (Hopefully not) Future

#MeToo. It’s daily life for the majority of women, boys, queer and trans people.

I was one of the thousands, if not millions of women, who posted #MeToo on my Facebook account last month. I was traveling back from my honeymoon and so was on my social media more than usual. (I tend to ignore crowds of people in airports and on planes by burrowing deep into my technology.) As someone who was molested by a girl as a child, raped by a man on my 21st birthday, and harmed by patriarchy and the neuroses of men numerous ways in life, I never thought I would ever mate for life. But here I was emerging from my honeymoon, deeply in love with my husband, and entering into the cacophony of my sisters cries.

What wasn’t posted on Facebook pages and tweets, are all the hours and days of processing via, chat, phone, zoom, you name it. We were listening to each other, hearing each others stories, crying together, empathizing, working through our triggers and supporting each other.

Until you have sat with a woman and heard her tell her story, you cannot believe that that things done to woman are true, because they are unspeakable. You need to have the experiencing of sitting with a woman and her telling you the story of being owned as a slave, being held in a room visited only by men who raped her. How she escaped, how a random man on the street helped her and bought her a bus ticket out of town. How a family took her in and got her back in school. Until you have heard this story from someone you know, someone you maybe see at work or at school. Survivors of intense violent sexual assault are all around us. Survivors of less offenses are right next to you, they are the women all around you. We have the generations of abused women in our bones, the pain of the histories of owning and subjugating women in our blood.

#MeToo is happening now, but the past is with us. Patriarchy has evolved and continues to evolve. We can never let another teenage girl or boy in Hollywood get raped on the casting couch. This is also about the future. Women and men hurt by patriarchy need to be able to name and heal from sexual violence and to do that, the abuse has to stop. This isn’t just a man problem, it’s going to take all of us to transform patriarchy.

There are paradoxes of this moment that aren’t lost on me. #MeToo is a moment but it’s also lifetimes of female and queer suffering. I am deeply in love with a good man who does the work with me of pulling the poison of patriarchy out, from ourselves, each other, and our lives.  And it’s this love that helps me recommit to pulling out the poison over and over again. Let’s keep working to transform our wounds into healed places and transform patriarchy into love.

Meet the New (Black, Female) Democratic Mayoral Candidate for Charlotte, NC!

This fall I have had the pleasure of volunteering on Vi’s campaign and watching this political star rise! Vi Lyles just won the primary, unseating the current mayor of Charlotte, Jennifer Roberts, as the Democratic candidate for mayor in the general election in November. Vi would be the first black female mayor in the city of Charlotte, NC.

Charlotte is facing a lot of challenges:

-A city council that has failed to maintain anti-discrimination laws for transgendered people in the face of NC State Legislature’s HB2. 

-A police force that has a steady track record of shooting unarmed people of color which resulted in Charlotte Uprising one year ago.

-People who work in Charlotte very often cannot afford to live in Charlotte.

-Charlotte has had major redistricting and redlining issues that have created poor and under-serviced areas of primarily black communities of Charlotte in the name of “urban renewal.” This has been such an issue there is a current effort to create a Truth, Justice and Reconciliation Commission to look at systemic racism in Charlotte.

I believe Vi Lyles, former assistant city manager and current mayor pro team can tackle these and a host of other challenges face.

Here is Vi’s 7 point plan from Vi Lyles.com:

Charlotte is a tale of two cities where the opportunities and tremendous growth we’ve seen have not benefitted all. Unfortunately, in many instances, a heavy burden is placed on our most vulnerable residents. We need to do better for a more equitable, just, and fair Queen City. If we truly value all of our people then we must provide opportunities for all Charlotteans to fully participate and flourish here.

I am committed to advancing the following seven proposals, more an Equitable Charlotte:

  1. Build upon a culture of trust, respect, and cooperation between CMPD and Charlotte citizens by creating community advisory groups within each Police response area.
  2. Examine the structure and procedures of the current Citizens Review Board with community members to ensure its purpose and results are building community trust. The analysis should focus on increased visibility of how citizens can become members of the board as well as complaints and board findings. The board must also better reflect the Charlotte citizenry.
  3. Explore requiring contractors that seek to do business with the City of Charlotte “Ban the Box” on employment applications.
  4. Establish a program to promote the hiring of low-income residents in projects funded with public dollars.
  5. Adopt a meaningful apprenticeship program that focuses on training and development for people with multiple barriers to employment, with a focus on a diversion program for adjudicated youth.
  6. Accelerate the Council goal to provide 5,000 units of affordable housing from five years to three years.
  7. Continue the policy to progressively increase the minimum wage for City employees to $15 an hour.

Defend DACA: Dreamers Are Our Neighbors

On Tuesday, after the announcement that DACA would be discontinued by the Trump administration, I joined hundreds others in a demonstration at Marshall Park in Charlotte, NC.  I wanted to photo document some of the signs that the many Dreamers made and displayed at the demo. Before I took each photo, I asked each person if it would be ok to take the picture. Every time the answer was yes and every time I was struck by the courageous behind their answer. The kids we call Dreamers are facing deportation, being separated from their families and being dropped into a nation and a culture that, in most cases, they have never encountered directly.  The level of heartbreak was palpable. The courage that it took to even sign up for DACA, to be on record with the federal government as having entered the US illegally, is incredible to me. But then to make a sign, to be visible and to have their photos taken to be posted at random on the internet by a stranger? It was difficult to choke back the tears that kept arising when these kids consented to their photograph being taken. I told them they were beautiful and that they were speaking a powerful truth. If they can take the risk to stand up and speak for themselves, shouldn’t we as legal citizens be willing to risk speaking up, sacrificing our comfort, our money and our spare bedrooms to be there for the Dreamers. Perhaps we can intentionally go out of our way to support these kids.

I encourage you to view the images below mindfully. Do so in silence and take the time to really see and absorb their messages. Make it a meditation, feel the pain and the fear they are facing. Let it move you to take action. The time is now.

Love Stands in Solidarity

love-handI wrote this as part of a messaging campaign inspired by Brian McLaren called We Stand with Love, seeking to counter the hateful rhetoric of the presidential election cycle with intentional loving action.  This post first appeared here.

“Justice is what love looks like in public.” -Cornell West

Our contemplative tradition in Christianity teaches us how to extend our range of awareness beyond our family, our friends, and our community. The practice builds our capacity to extend our compassion to the suffering of those we have not and will never meet. This practice rebuilds our awareness of the interconnectedness of all things. And within that deep interconnectedness we find solidarity with the pain of the world.

Solidarity can be defined as “unity born of mutual interest.” As people of faith we are uniquely equipped with the inner and contemplative tools to expand our capacity to discover and live into a mutual interest for the liberation of the most vulnerable and oppressed. But the Church is so often silent to the suffering of those outside of our four walls because we aren’t doing our inner work, so we’ve lost touch with the wider Body of Christ.

The disease that is so talked about in the Bible, leprosy, is the decay that happens when we can’t feel parts of the body. Our culture and our Church has leprosy, and it is systemic. Oppression is systemic and structural so in order to stand in solidarity we need to love systemically and love structurally. May we make that commitment again each day to stand with Love.

Holly Roach curates the contemplative track at Wild Goose Festival and produces a day-long, pre-festival event called Mystic Action Camp that brings elder contemplative teachers together with social change practitioners. Holly is a long-time activist and is throwing all of her being into countering Trump with Love this fall.

CONTEMPLATIVE ACTIVISM: AN OUTFLOW OF THE BROKEN HEART

contemplation“Justice is the outflow of the broken heart.” James Finley

I have been an activist longer than I have been a Christian. I always get a laugh when I say that I broke up with Jesus in high school. But like any break up, it was painful and losing my faith was no party. Fast forward 20 years of activism and I found myself having a “dark night of the soul” and grieving my mother after her passing. During that time a friend gave me a book by Rob Bell and I encountered another kind of Christianity, one I felt I could be a part of again. I called my sister in tears and said, “Jen, I think I can call myself a Christian again.” She replied, “Honey, you have always been a Christian, you just let other people define that for you.” It was as if no wiser words had ever been said. And that marked the beginning of my quest to find healthy expressions of Christianity in the world that I could join in on.

So, I spent the next year tracking the Emergent Church Conversation. If you aren’t familiar with it, the Emergent Church includes such authors as Rob Bell, Shane Claiborne, Doug Pagitt, Brian McLaren, Phyllis Tickle and Tony Jones. It’s a post-modern church movement that allowed space for doubt and the deconstruction of faith. But a movement can only deconstruct so long before it tears itself apart, so eventually it’s light and influence waned. Many of us have since found the contemplative lens and theory of spiral dynamics, but some among us deconstructed themselves right out of their own faith and became secular humanists and atheists. For me, the Emergent Church version of Christianity led to me to being able to integrate my faith and my activism.

So when I encountered Living School, I had lost and rekindled my Christian faith, and had integrated my activism and faith intellectually. I had even started a Bible study and two of the folks from this group moved into my house. We were having a bit of a beloved community experience, but it was the practices and contemplative framework that the Living School gave me that actually integrated my faith and activism.

I admittedly come to this work on the action end of the spectrum. Most often contemplative teachings come from the lens of the inner experience. But Rohr taught in our most recent Living School module on Prophecy and Justice, that contemplatives don’t always start from the inner experience, but often come to the practice seeking healing from having been in struggles against oppression in the world. He said that many people who, “enter into the pain of society, have to go to God to find rest for the soul.” I am one of those souls who came to the contemplative practice weary and needing renewal in order to keep working for justice.

So, I come to the practice through action in the external world. Namely, when my action is not reflecting, nor in alignment with my faith, engaging in contemplative practice enables me to manage my inner state which then results in my increased ability to choose better action. My inner experience also heals and renews me and readies me to continue on in my work with justice movements.

I’d like to share a few ways that the contemplative has changed my activism and made me a better activist.

1. Waking up to the Body
Just five years ago, if we were somehow able to round up all the oppressors (the target of your justice campaign) and those complicit in systemics of violence and put them all on an island, drop a nuclear bomb on that island, I would have been fine with that. And I would have thought the world a better place because it. Not anymore.

The contemplative has given me a feeling for the oppressor where I was once numb to their humanity. My mentor, Rev Alexia Salvatierra, teaches about how leprosy, a disease referenced often by Jesus in the Bible, is an affliction where the person is unable to feel pain in parts of their body or acknowledge the wounds festering there. She says that as the body of Christ, we have leprosy if we don’t feel the pain present in the human experience that we are not directly affected by. So, by this definition, I had leprosy and was unwilling to face the pain of the oppressors in the world.

2. Dove and Serpent Power
My mentor, Rev. Alexia Salvatierra, teaches about dove and serpent power (from Matthew 10:16) in her book “Faith-Rooted Organizing: Mobilizing the Church in Service to the World.” She teaches that dove power is seeing the divine in the oppressor and inviting them to operate from that place. To invoke dove power in an opponent in social justice work is to invite them to make decisions from their own divinely connected self. You have to see the opponent as their divinely connected self and then hold them to it.

When it comes to opposing systems of oppression we have to look for the people upholding those systems, see their divinely connected self, call upon them to divest from the system upholding oppression and love them through the transition.

So, this work becomes about being in relationship with oppressors so that perhaps, through being in relationship with a transformative movement, God can transform their hearts. Where I once sought to cut out the oppressor, I now seek to love and transform them. By being able to sit with accept my own pain, through contemplative practice, I have an increased ability to sit with and accept oppression. This ability to sit in acceptance has given me a vantage point where I can see the humanity in the perpetrator of acts of violence and oppression.

Rev. Salvatierra also teaches about harnessing the power of the serpent. She teaches that to engage serpent power is to accept the shadow side of human nature, to anticipate and to plan for it. So, while the work is to hold the divinity of the oppressor, to get there, you have to first accept the serpent nature of the oppressor (and let’s not forget the serpent nature of ourselves). But serpent power is always coupled with dove power – where we simultaneously acknowledge and accept the shadow in the other (serpent power) while calling forth the divine self (dove power) of the oppressor, ultimately seeking to transform them and their actions.

3. The Inner Witness
Numerous contemplative traditions speak to the ability of the (contemplative) practice to strengthen the presence of the “inner witness.” By developing the inner witness, one has the ability to monitor the thoughts, feelings, sensations, and impulses of the inner experience and the subsequent ability to choose how to respond, without being ruled by the egoic self.

This inner witness has helped me to become aware of my motivations. One dilemma is discerning the difference between a kairos moment and a need of the ego. A kairos moment is a moment of God’s truth being expressed through human consciousness. Perhaps you know this moment. This is the moment when we can’t not [note to editor: italicize or bold] speak up, because to fail to do so would be to limit the power of truth coming through us. In the Christian tradition, this is the prophetic voice, which sees the world as it is in relationship to how it could be (the kingdom of God), and the call to action to transform it.

The inner witness has the ability to discern between the voice of ego, the need for acknowledgement, acceptance, or to assert power or dominance, and the voice of the kairos moment.

4. The Ability to Wait and Discern
A major change to my activism is the contemplative posture that allows me to wait. When a pathway is blocked I learned to allow spirit, time and circumstances to change, rather than busting through obstacles, which often mirrors the violence and oppression that we seek to heal. Rev Dr William Barber, founder and architect of the Moral Monday/Forward Together Movement in North Carolina, says that to do this work we need to, “…leave a screw loose,” to leave room for the Holy Spirit to move in and among us in our work for justice. Waiting is one way that I leave room for spirit to move in and inform my activism.

5. The Willingness to be Wrong
Social change is full of difference. Different kinds of people, cultures, communities, tactics, theories of change, strategies and methods. The left is always getting hammered for the exent of in-fighting and intolerance to difference exhibited in different leftists movements. This pervasive challenge on the left is largely due to the ego’s dislike and perceived threat when faced with great plurality.

So the contemplative practice is such a wonderful tool for limiting our identification with ego and our ability to notice the impulses of the ego while not giving voice to it. With the ego in check I can exhibit a willingness to be wrong. I can say what I think, but I can also get out of the way and try a new way because being wrong is no longer the worst thing that can happen. With this posture the world becomes a laboratory and every act is an experiment or pehaps an adventure. We learn something each time and being wrong is often part of that experience. But without the investment of ego, being wrong is simply another lesson and opportunity for growth. This is an area I can see contemplative activism being an agent of resolution and peace in our justice movements.

6. Non-Attachment to the Outcome
Activists are highly attatched people and I come to contemplative practice deeply attached to creating outcomes. I wish to see black lives matter in the world. I wish to see corporations and Wall Street be held accountable for their contributions to economic inequality. I am very attached to people making a fair, living wage so when people work full time, they can feed their families and live a good life. I want to see young black men in hoodies, full of possibility of what they can achieve in life, rather than fearing for that very life. I am full of attachment!!

The emotions of attachment fuel the false self and, so, while our hearts may be aching, it’s critical to release the addictive thinking of attachment to outcome. Implicit in attachment is the bias that we know what is right and how to get there. So while our prayers and actions may all be lined up to enact a particular change in the world, we need to “leave a screw loose” and leave room for the Spirit to work. And perhaps the outcome will be greater than we planned. When we live a surrendered life to the will of God, we do what we can as we are called and leave the rest to him.

We are all called to rise in this place and time in history, as people of faith and love and contemplative hearts. We are called to be voices for the oppressed and speak love and grace into the hearts of oppressors. We have the unique tools and skills, which allow us to fight our own egos as much as we fight for justice in the world – with grace and mercy for all God’s creations, both those that generate and those that destroy.

We are a world hurting and wounded seeking transformation. The contemplative tradition and contemplative practice can speak into that hurting in the world with a new-ancient lens–one that can strengthen activist movements, love those that wound while adamantly seeking to change them, and craft a contemplative activism that is desperately needed.

This is a New-Wave of innocence, or as Father Richard calls it a “regained innocence.” It is a reclaimed innocence. We choose to find the loving and cleansed heart of a child with the knowing and unknowing of having come out of the hurts of the world seeking wisdom and transformation,

Let us reclaim our innocence. Let us rise together. Let us embody Contemplative Activism for a world desperately crying for it’s presence. We can hold the tension of the Serpent and the Dove in equal measure–we can see the shadow side and false self in ourselves and others and hold it with open hands and open hearts.