This pledge, which draws on one used by Mahatma Gandhi's independence campaign in India, was used in the U.S. civil rights movement in the 1950s and '60s.
WHEN I FIRST began to write this article, I thought to myself, "How do you promote something as vaporous as silence? It will be like a poem about air!" But finally I began to trust my limited experience, which is all that any of us have anyway.
I do know that my best writings and teachings have not come from thinking but, as Malcolm Gladwell writes in Blink, much more from not thinking. Only then does an idea clarify and deepen for me. Yes, I need to think and study beforehand, and afterward try to formulate my thoughts. But my best teachings by far have come in and through moments of interior silence—and in the "non-thinking" of actively giving a sermon or presentation.
Aldous Huxley described it perfectly for me in a lecture he gave in 1955 titled "Who Are We?" There he said, "I think we have to prepare the mind in one way or another to accept the great uprush or downrush, whichever you like to call it, of the greater non-self." That precise language might be off-putting to some, but it is a quite accurate way to describe the very common experience of inspiration and guidance.
All grace comes precisely from nowhere—from silence and emptiness, if you prefer—which is what makes it grace. It is both not-you and much greater than you at the same time, which is probably why believers chose both inner fountains (John 7:38) and descending doves (Matthew 3:16) as metaphors for this universal and grounding experience of spiritual encounter. Sometimes it is an uprush and sometimes it is a downrush, but it is always from a silence that is larger than you, surrounds you, and finally names the deeper truth of the full moment that is you. I call it contemplation, as did much of the older tradition.
It is always an act of faith to trust silence, because it is the strangest combination of you and not-you of all. It is deep, quiet conviction, which you are not able to prove to anyone else—and you have no need to prove it, because the knowing is so simple and clear. Silence is both humble in itself and humbling to the recipient. Silence is often a momentary revelation of your deepest self, your true self, and yet a self that you do not yet know. Spiritual knowing is from a God beyond you and a God that you do not yet fully know. The question is always the same: "How do you let them both operate as one—and trust them as yourself?" Such brazenness is precisely the meaning of faith, and why faith is still somewhat rare, compared to religion.
Consciously or not, when we recognize the need to step away from social media, it is because we are questioning who is in control.
If our default is to ask life’s big questions on Twitter before we offer them in prayer, then someone other than God is in control. If we "Like" what someone is doing of Facebook before we recognize everything God is doing in our lives, maybe we need a social media time-out.
Lent is the right time to realign ourselves with the fact that God should be in control in our lives.
In February of 2009, when I tried a month-long Ramadan fast for the book Flunking Sainthood, I felt like a failure for most of the month.
Fasting was not a practice I ever cheated on (weirdly, it was easier for me to give up food completely in February than it was just to be a vegetarian in October of that year, when I did cheat -- how lame is that?). But I never felt like I fully "got" it. I did feel unexpectedly relaxed at the end of February -- and, let's face it, a bit smug that I'd persevered through the experience -- but not much more spiritual than when I started.
I think it's because I had the wrong attitude to begin with.
Each moment is pregnant with new possibilities waiting to be born, alive with new beginnings, God's secrets not yet heard, God's dreams not yet fulfilled. These were the thoughts that lodged in my mind as I meditated on Isaiah 48:6-8 this morning. So many good Christian people I talk to are afraid that their prayer life will become stale, their spiritual disciplines empty rituals. Some make this an excuse for their lack of discipline in prayer. And prayer does become stale and meaningless if we don't know how to stir our imaginations and awaken our creativity to new thoughts, new patterns and new possibilities for prayer.
Tools for prayer are creative opportunities not formulae for success
One of my greatest fears as I continue to share these tools for prayers is that some of my readers will see them as another formula that will make them more successful and more prayerful. Of course that is possible, but what I hope is that we will all see these as tools as ways to stir our imaginations and open our minds to new ways to express the prayers God has placed in our hearts, stimuli that awaken our creativity to the brand new possibilities of ways that God can speak to us, in us, and through us.
photo © 2010 Zhao ! | more info (via: Wylio)Sales of printed books are down 9 percent this year, supplanted in part by digital versions on Kindles, Nooks, and even iPhone apps. But the real threat to long-form, hard-copy reading -- that is, paper books -- is inside our heads, according to Johann Hari, a columnist for the Independent in London.
"The mental space [books] occupied is being eroded by the thousand Weapons of Mass Distraction that surround us all," Hari told me last week. "It's hard to admit, but we all sense it: it is becoming almost physically harder to read books."
[Okay, I admit I didn't actually talk with Hari. The quote is from his newspaper column. But pop over to Twitter, and you can see how, in effect, he gave me permission to paraquote him at #interviewbyhari.]
Anyway, where was I? Oh, yeah, long-form reading. Hari quotes David Ulin, author of The Lost Art of Reading: Why Books Matter in a Distracted Time, who wrote that he "became aware, in an apartment full of books, that I could no longer find within myself the quiet necessary to read." Ulin wrote that he would sit down with a book, and find his mind wandering, enticing him to check his email, or Twitter, or Facebook. "What I'm struggling with," he writes, "is the encroachment of the buzz, the sense that there's something out there that merits my attention."
After having spoken at the Greenbelt Festival in England a number of times now, we at the Center for Action and Contemplation always hoped and planned that we create a similar festival for spirituality and the arts in the United States. We had nothing comparable, and it was a niche waiting and needing to be filled. Therefore, we were honored to be a part of the first Wild Goose Festival in North Carolina last June, and hope that we can convene a truly ecumenical, radical, and socially engaged crowd of people living at the intersection of justice, spirituality, and creativity -- and those who want to be!
I attended a basketball game this winter at the University of Maryland, accompanied by an intern at my workplace, a man in his twenties. For much of the game, we chatted about everything from politics to how North Carolina is far superior to Duke in all the ways that really matter (on the court, of course). During the conversation, between glances at the game, my colleague maintained steady eye contact … with his smart phone.
In January last year, Mr. Neff and I began a Lenten experiment. We wanted to see if we could eat adequate amounts of tasty and nutritious food on a food-stamp budget. We also wanted to see what we might learn from the attempt. I recorded the experiment in fifty almost-daily posts on my blog, Lively Dust.