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Dave Brisbin 11.3.24
I’ve tried to make amends to people I’ve hurt in the past. Sometimes I felt reconnected. Sometimes my apology was flatly refused. Sometimes the words of forgiveness were spoken, but everyone knew nothing further was exchanged. In all of them, there was no reconciliation. We’ve not spoken since.
The 9th Step of AA tells us to make direct amends wherever possible except when doing so would injure someone. But what are these amends? Dictionary says putting things right, restitution, mending. But if our attempts don’t mend, is there still purpose in the process? Turns out, process is all we have, all we can engage, so if there’s any purpose, that’s where we’ll find it. And regardless of outcome, the process of making amends is all about forgiveness—properly understood as freedom from the limitations of victimhood.
For both victim and perpetrator, the freedom of forgiveness is essential. Whether a victim of someone else’s actions or our own, we’re not free to connect with anyone or God’s presence until we’re free enough of our limitations: the resentment, blame, fear, paralysis of victimhood. But amends themselves can’t make us free. So why make them?
Jesus said that if we forgive another, God forgives us, but if not, then not. Truth is, God doesn’t forgive at all. God is forgiveness itself…leaving to us the choice whether to accept the radical connection that is God—not mentally or verbally, but by engaging a gradual process of liberation. If we have created a victim, we can’t uncreate it. But making amends is a gift we give to help clear a path for our victim to free themselves—from us. Remove some of the debris blocking them from forgiving us. The beauty of amends is that in clearing the path for our victim, we are simultaneously clearing a path for ourselves. It’s the only way to do it.
I’ve hurt people who will never forgive me, or may never know if they do. Doesn’t matter. We can’t make our victims forgive us, and they couldn’t forgive us if they tried. But together, in the process of amends, we can help each other free ourselves with forgiveness. If we wish.
We are all as forgiven as we wish to be. -
Dave Brisbin 10.27.24
When we hear the Hebrew word shalom, we think of peace, as in the absence of conflict. And when we hear the word forgiveness, we think of pardoning or excusing, even condoning a person’s harmful action. But shalom—selama in Aramaic—means the greatest amount of unity, wholeness, health, and prosperity possible. And sebaq, forgiveness, means to set free. To the Semitic mind, forgiveness is being set free from victimization, and the fear, anger, resentment that has metastasized as a result. But since we can’t free another person’s heart, when we forgive, we’re actually setting ourselves free. We’re the only ones who can.
In the 8th Step of AA, when we make a list of all the people we have harmed, we are going far beyond a mere list. We are recognizing our deep interconnectedness, maybe for the first time. How each choice and action we make ripples out, affecting others, just as theirs affect us. Not a problem when our actions are affirming, but can be devastating when not. And the closer a person is to us, the more they are affected.
Our interconnection creates a responsibility for each other, but accepting that is a tricky process because most of the people we’ve harmed have harmed us back—or at least we imagine they did. Becomes easy to justify our actions, wiggle off the hook by clinging to our own victimization. So when we become willing to make amends to them all, we are going far beyond a mere transaction, beyond apology or restitution. We are moving toward actual forgiveness, our own set-freeness…because we’ll never see the harm we’ve done until we’ve set ourselves free from the harm done to us.
AA’s own literature calls Step 8 the “beginning of the end of isolation.” Perfect description. Anything less than the perfect unity and wholeness of shalom is considered hataha—Aramaic for sin. Sin is separation itself. Harmful action takes us there, to the separation and isolation of compromised relationship. To become aware of our interconnectedness, to be freed from our sense of victimhood so we can see the harm we’ve done is the beginning of the end of our isolation. And the beginning of shalom. -
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Dave Brisbin 10.20.24
Ever try to give someone a compliment who couldn’t accept it?
I like your shirt. Oh this? I got it on the clearance rack. Good job! I could have done better, just got lucky. Or next level: It wasn’t me; it was the Lord. All glory goes to God. Maybe we feel unworthy…or think we’re being humble or more spiritual by deflecting praise. But in trying to be humble, we humiliate ourselves with deprecation and the giver by essentially saying we know better. True humility doesn’t reduce us or others to lower levels. It simply recognizes what is.
Humble people see themselves as they are. No more or less. Their relationships with others as they are—perfectly level. Their relationship with God—dependent, vulnerable, yet loved and accepted at the same time. But to be humble is to step outside your egoic mind that is always fighting to make you more or less than you are: defensive, fear-based positions, the ego’s will to survive. To be fearlessly humble—or gratefully realistic—is to have become entirely ready to see self and life from God’s, love-based position, where all is one and connected.
Our defects of character express our deepest fears of aloneness and inadequacy driving thought and behavior patterns that harm relationships and further isolate us, reinforcing fear. To humbly ask God to remove our defects is the culmination of having become aware of our deepest fears and how they drive our destructive behavior; to have admitted them to another person and experienced continued acceptance and love; and to have become entirely ready to see ourselves from God’s point of view.
To ask, in the Aramaic of Jesus’ language, is an expression of deepest longing and desire for change. A desire accompanied by the will to act now as if that change had already occurred—faith. To humbly ask is to cradle our desire in the awareness of the resistance our fears create and the reality of our connection to everyone and everything else. Humility balances fear with connection, unparalyzing us to take next steps as if the change we seek has already occurred…the only way to find that by asking in humble action, it actually has. -
Dave Brisbin 10.13.24
When I went skydiving for the first and only time, I didn’t want a tandem jump—strapped to a jumpmaster—so that meant a full eight hours of training, and that the decision to jump was all mine. Fear grew all day through classes and videos; fitting for jumpsuit, helmet, goggles, pack; walking out to board the silver prop plane with its door-sized opening in the fuselage; takeoff and ascent to 12,500 feet; my name called; looking down at two miles of air with fear now in my throat.
All day long the fear was with me, breathlessly at the moment of decision, but once I jumped, hyperventilated through the first few seconds of acceleration, I was no longer afraid. The day’s fear, gone. I’d set in motion a sequence of events that would end the at the ground one way or another, and I couldn’t take it back. Fully committed, there was nothing left but what I was trained to do.
And enjoy the ride.
The 12 Steps of AA break the removal of our shortcomings, our obsessive-compulsive thought and behavior patterns, into two separate steps: to become entirely ready before we humbly ask God to remove them. Seemed redundant at first, but on reflection…when do we ever know we’re entirely ready to do anything? Start a workout routine or diet, marry, have a child? How did I know I was entirely ready to believe I could survive the jump? Only when I relaxed my fingers and let fall.
We have to act. Only in action do we know we’re entirely ready. And when it comes to removing the obsessive-compulsive symptoms of our lifelong fears, what keeps us from being entirely ready?
Arriving after a drive with my then four-year-old son, he jumped out of his car seat as if spring loaded, landed on the asphalt and declared, I’m happy! When I asked why he was happy, he said, You’re supposed to be happy. I’m a happy boy. Do we believe that? That happy is how we were born and our true default position? We’ve lived in fear so long, with our shortcomings so long, we’ve forgotten and made a virtue of suffering. Until we remember we’re supposed to be happy, it’s almost impossible to become entirely ready to act, to participate with God for change. -
Dave Brisbin 10.6.24
Longtime friend sent a text just long enough to tell me that his wife had died and could we set up a time to talk. I was shocked—knew she was fighting cancer, but no idea so advanced. On the phone, he didn’t want to talk about her death as much as what it had stirred up. Any death raises awareness of our own, but the death of a spouse takes it through the roof. He asked if he could tell me about things in his life that he wasn’t proud of, that he’d never told anyone. He said, you may not like me after you hear what I have to say.
What is our greatest human fear? Being alone.
Whether in personal relationships or existential vastness, alone is terrifying. All our compulsive, dysfunctional behavior is aimed at soothing that fear, so it’s perfect irony that such behavior only creates more aloneness by killing our presence—our ability to connect. My friend was alone in his home now and afraid that his deeds over decades would end our connection once spoken and maybe his connection with God if not. But life had brought him to the point he was willing to risk confession, essentially doing a 5th Step with me. He’d been carrying his 4th Step moral inventory around like a boulder in a backpack for decades and had long ago admitted to himself and God the exact nature of his wrongs. But that wasn’t enough to ease his fears.
Fear of what makes us alone only has the power of a blackmailer…once the secret is out, the power is gone. Only in the eyes of another person who knows our deepest secrets, can we know our connection remains. I liked my friend just as much after he told me what he needed to say. He had lived most of his life imagining his secrets to be unforgiveable, that if people really knew him, they would leave him. But in the breathless vulnerability and humility of letting another really see us, we reenter the herd of humanity and find the truth...
…that the default reality of life is unaloneness, that everything and everyone are connected and nothing can separate us from the love of God that holds us all in place…that the fears that make us feel alone and unconnectable exist only in our minds. -
Dave Brisbin 9.22.24
If the first three Steps of AA are a serial surrender of the illusion that we can manage our lives isolated from the greater power of community and God, then Steps 4-7 are a serial healing of the damage those illusions have done. Just as surrender is too big to happen in one step, so is our emotional and psychological healing. Stages. Cycles.
When the 4th Step speaks of making a searching and fearless moral inventory of ourselves, we think of lists of defects and shortcomings. A moral inventory is much more than a list. Defects and shortcomings are surface symptoms that expose deep, unconscious fears. Until we face those fears, the source of our dysfunction, we blame everyone and everything outside ourselves for our pain. We live as unconscious victims of circumstance…under the myth that circumstance determines well-being.
The circumstances of Polish Jews in 1940 were horrific. After the German invasion that started WWII, they were concentrated and walled off in a tiny section of Warsaw—the ghetto. Over 460,000 Jews, 30% of the population, were crammed into 2.4% of the city’s space. Rationed under 200 calories a day, compared to over 2,600 for Germans, disease and starvation were rampant. Under such circumstances, these people should have been destroyed. Instead they built an underground society of hospitals, soup kitchens, orphanages, schools, libraries, workshops synagogues, recreation centers, a symphony orchestra. A smuggling ring of children aged 4-8 crawled through openings in the walls to bring food and other necessities from gentile sympathizers.
Their writings reflect the need to find themselves by finding God in every detail of life. They kept their humanity, sanity, and faith by staying in contact with life, with God and God’s creation beyond the ghetto walls, beyond circumstance…aware that their thoughts and emotions, however intense, were not the whole of themselves, that they had a choice.
This is Step 4 lived out, not listed out. Becoming aware of the whole of ourselves, the unresolved fears that if not fearlessly faced, will keep us in our own personal ghetto whatever our circumstances. -
Dave Brisbin 9.15.24
Made a decision to turn our lives and will over to God, a power greater than ourselves…Step Three of AA…sort of a let go and let God. Sounds so easy, but it’s only as easy as our grip on whatever we’re holding on to. And if we believe we’re holding on to the only way we’ll ever experience security and survival, affection and esteem, power and control—just how easy a grip are we expecting?
I remember a scene from a movie where a man is dangling off a cliff, clinging to the end of a rope with those at the top calling down to let go. He’s screaming back, eyes squeezed shut, face contorted. Exhausted, he finally lets go and falls about eighteen inches, lands in sitting position. That’s each and every one of us, clinging for dear life to illusions of power and control that blind us to the fact that in God’s care, it’s a very short fall.
Once upon a time, I went skydiving. Jumped out of a plane at 12,500 feet with a bedsheet in a pack on my back. I decided to turn my life (literally) over to the care of those around me, the greater power that said I could survive the fall. I had to trust the people who taught me and packed my gear enough to jump, but couldn’t prove them trustworthy until I did. Classic Catch-22. How did I gain enough trust to let go? It started early in the morning with the decision to drive to the center, to sign the legal release of liability, to attend each class all day long about the gear and techniques that would brake my fall. Gearing up with jumpsuit, helmet, goggles, getting on the plane—each small act taken as if I believed I could survive, made the next act possible until I was staring out at two miles of air...
As in skydiving, so in life.
Belief is not enough. We won’t let go until we trust enough. But trust is experiential, only exists after we act on our beliefs. That’s faith—acting as if what we say we believe is already true. Faith is the bridge between belief and trust. We start small, day by day, in every living moment, until we’re staring down a sheer drop that after a deep breath, faith lets us realize is only eighteen inches.
We can let go for a short fall like that. -
Dave Brisbin 9.8.24
Looking at the 12 Steps of AA as a rite of passage: separation from the now too-small world we knew, to a disorienting transition, to reincorporation—a changed person returning to community. It’s the shape of every human life, but the trick is to make it conscious, our steps intentional. The danger is substituting the ritual for the real thing—talk about it or work through a book—useful in mapping our way, but never the journey itself.
A Roman centurion approaches Jesus and implores him to heal his servant. Jesus says sure, take me to him. Centurion says I’m not worthy to have you in my home, just say the word. Jesus is amazed, has never seen such faith in all Israel.
So much happening in so few words.
A military commander of a ruthless empire, hated by the Jews, loves his servant enough to publicly humiliate himself before a ragtag Jewish healer…compassion cutting through rank and status. Aware of the blood on his hands, the military atrocities…remorse has opened him to a vulnerable humility. Understanding how authority works, he sees it in Jesus…discernment, submission to the point Jesus is amazed. The centurion’s whole life has propelled him to this moment.
To admit that he was powerless to help himself, that all his authority was useless. To come to trust that he was standing before a power greater than himself that could and cared to restore. To make a decision to publicly display vulnerability, to submit his will over to that care…these are the first three Steps in real life. It’s a serial surrender of everything we have imagined ourselves to be. Too big to happen all at once, but over time, life events and our own growing self-awareness conspire to take us down the steps our ego would never allow. And the steps do go down…until we’re stripped of all that obscures the truth.
As with the centurion, life will do its job, breaking us open, exposing us to bigger and bigger truth. But we have to help. Will we remain defended, reinforce the illusions we’ve built about ourselves? Or let that truth grow into a fearless vulnerability that brings us face to face with a power that cares and restores? -
Dave Brisbin 9.1.24
Think of this election as the extension of a collective rite of passage into which we were plunged with the pandemic.
A rite of passage is a three-part experience that grows us from one stage of human development to another. Being separated, by life event or ritual, from the world we knew; thrown into a difficult, even traumatizing transition; reincorporated back into community with new perspective is exactly what we’re facing together.
Rites of passage only “work” when we allow the middle transition part to take us liminal—the space between no longer and not yet, the willingness to embrace the disorientation we feel on the threshold between worlds and beliefs. We’re there right now. The world we knew before the pandemic, social unrest, divisive elections, is gone. A new world is coming, and that scares us. But liminality only “works,” whether from cancer, divorce, pandemic, elections, when we let loss and ambiguity help us release hard judgments, see ourselves and others again behind the positions we hold for power and control.
On the eve of the liminality of the Civil War, Abraham Lincoln stunned the nation by beating three bitter rivals on his way to winning the presidency. What he did next was even more stunning. He appointed all three of those rivals to his cabinet, seeing them as strong, essential men that the country needed to survive the coming war. His ability to stand on the threshold, see past his truth to his rivals’ truth, his rivals’ ability to accept his hand, built stronger leadership and eventually fast friendship between the four men. In his second inaugural address, he pointed that liminal ability South, “With malice toward none and charity for all…let us bind up the nation’s wounds…achieve and cherish a just and lasting peace…”
The bitterness over this election shows we haven’t yet gone liminal.
Life itself is the liminal transition between birth and death, but the personal and collective transitions life continually presents mark our passage along the way. We imagine we get wiser as we get older. Some of us just get older. The conscious betweenness of liminality is the difference. -
Dave Brisbin 8.25.24
We don’t have real rites of passage in our culture anymore. At least not conscious rituals that take us through the three essential stages of separation, transition, and reincorporation. In true rites of passage, we are taken from the familiar world we know and plunged into a transitional experience that is betwixt and between the life we knew and the life we will enter when ready. It’s a liminal, threshold experience that disturbs and disorients as it teaches, and when the transition is complete, there is a reincorporation that recognizes our new place in the community.
Babies losing their teeth and debutante balls don’t count, but joining the military certainly does, especially if deployed. But we don’t ritually reincorporate our soldiers back home as other cultures do, leaving us with such high veteran addiction and suicide rates. We still have two traditions that preserve rites of passage—the Way of Jesus and 12 Steps of AA. Unfortunately, we have reinterpreted Jesus’ Way as a system of intellectual belief labeled as faith, losing the original Aramaic understanding. So we turn to the 12 Steps—structure built on Jesus’ original principles.
We’re all recovering from something, and the Steps take us on the circular path of any rite of passage: the first three separating us from our egoic thought-worlds, the middle six a liminal transition of becoming, the last three reincorporating us back into daily life. But the first step: admitting we were powerless over our compulsions, that our lives had become unmanageable, is the key to them all.
Our minds create thought-worlds with illusions born out of a lifetime of hurt and trauma. We are captive to these worlds, including illusions of personal power wielded alone against the forces around us to fill implied survival needs. No one gives up power voluntarily, but in Step One we begin to see the truth—that our illusions of power are really our compulsive addictions themselves.
The opposite of addiction is not sobriety, but connection.
The illusion is that power is personal, isolated.
The truth is that power is shared in connection.
We can give up an illusion. -
Dave Brisbin 8.18.24
Woman tells me her daughter just left to go back to college after the summer home. How’s she doing with that? Sad, but ok. Truthfully, she’d gotten used to the freedom of an empty nest. Missed that freedom with her daughter back at home. But when daughter is away, misses her as well.
We all do this. Mourn things missing to the point we miss things present.
Trick is to be present to daughter when daughter is home, and when thoughts of missing freedom intrude, come back to daughter. And when daughter is gone, be present to freedom and keep coming back to it when daughter intrudes. Staying present to the ever-changing circumstances of the moment is the definition of happiness, understood as accepting moments as simply being enough. As they are.
But what if current circumstances are painful, even traumatic? Will staying present still equal happiness? Presence to painful moments will hurt, but can also contain the awareness that life is still as it must be. If we’re honest, in painful situations, we’re really most present to our resistance to the pain—that it is wrong, unfair, cruel—and it often is. But once acknowledged, it’s our level of acceptance that will allow us to extend presence beyond resistance to everything else that shares the painful moment. To be more present to the connections that remain than the ones missing is the beginning of healing. Doesn’t happen all at once, but in cycles of acceptance and presence.
Does this mean we just accept everything that happens without working for change or praying for healing? Of course not. But not everything that happens can be changed, and if we can’t accept that, we can’t be present, and we won’t be healed. Though we focus on the physical, in all his healings, Jesus focuses on connection first—presence. Blind see, deaf hear, lame walk, dead rise—all images of restored presence returning to new life. Regardless of whether painful circumstances can be changed, healing comes with acceptance that allows presence that feels like a return to hope and gratitude. This is the healing with which Jesus is most concerned, and ultimately, the only one that matters. -
Dave Brisbin 8.11.24
Moving days are always stressful, but our last move was off the hook. My wife sick, cleaning and packing until 1:30A, then up again at 6A to pouring rain that lasted all day. Delays at the new house meant they were still laying floor on moving day.
The moving crew showed up, men in their twenties with tats and knit caps, seemed energized by the rain, made a game of seeing how efficiently they could load and keep water off everything that mattered. Fast and loud, calling out to each other, working as if trying to set a rain record. At the new home, rain still driving, they unloaded in a kind of dance, stepping over stacks of laminate and the crew laying floor who were laughing and dodging the movers, singing at the top of their lungs in Spanish to a boom box blaring traditional Mexican music.
Everyone was happy in the rain. Except me. Yes, it was our house and our stuff; we were paying; they were being paid, but it was more than that. When I’ve asked people what makes them happy, they inevitably say laughing, family, food, music, sports…one guy said when he opens a brand new can of coffee, breathes it in. But like moving and flooring in the rain, some find happiness, others can’t. What really makes us happy? When your head is back, laughing from your toes, there’s not another thought in your head. Laughing doesn’t make us happy…laughing makes us present, and presence feels like what we call happiness. We chase things hoping they will lead to happiness, unaware that we’re really chasing what clears our heads. Presence doesn’t lead to happiness—it is happiness itself.
A theologian once prayed eight years for God to send him someone who could teach the way of true perfection. He sees a beggar on the steps of the church and wishes him a good day. Beggar replies that he does not remember ever having a bad day…so present with God, he is always happy.
Young tatted men and Hispanic workers were fully present to rain and music. I was thinking of a hundred other things. It took a theologian eight years to become ready to be taught by a beggar. How long before I’m ready to learn from those God constantly sends? -
Dave Brisbin 8.4.24
When Christians fight, you can bet it’s going to be over the book.
No matter the issue at hand, it will always come back to the book, or more specifically, interpretation of the book, which is all we really have. No matter what a text was meant to say, all that survives our reading is interpretation. To be certain of our interpretation enough to fight, is to accept the assumption that such certainty is possible at all. That there exists a single, literally accurate interpretation of a sacred text that renders all others false.
Psychologists tell us that all human neuroses are rooted in an intolerance of uncertainty. If uncertainty is too terrifying, to what lengths will we go to create a sense of certainty or distract ourselves if we fail? This is the crux of Jesus’ teaching. To graduate us from the illusion of certainty in spiritual matters so we can experience truth as a person—an unfolding connection—not data to analyze.
One of the most iconic stories in the bible is also one of the most misunderstood. From the standpoint of certainty, it is a literalist’s nightmare. Why would God command Abraham to sacrifice his only son, Isaac? God promised that Abraham would be father of a nation too large to count, but he remained childless into old age. When the miracle child, Isaac, is born, the promise becomes real to Abraham, only to have God command him to kill the only means of its fulfillment. Literally, what kind of God is insecure enough to test a father’s loyalty in such a way?
To Abraham, the fact of Isaac was his certainty that God’s promise would be fulfilled. But he became the father of faith for the three great monotheistic religions—Judaism, Christianity, and Islam—the moment he graduated from that certainty. To sacrifice the certainty in his mind, move from mere ethnicity to trust in an unprovable God, changed everything in his heart. God is not testing us. Life itself is the test.
To graduate from the need for literal certainty, embrace an extended metaphor for the experience of truth as a person is no less traumatic than losing a child. And no less essential to knowing truth that makes us free. -
Dave Brisbin 7.28.24
A friend sent me a link to a podcast interview that rambled, but was mostly concerned with end times prophecy. Confused and concerned, he wanted to know what I thought. In one of their tangents, the interviewee flatly stated: God doesn’t love everyone. Now that’s often implied, but rarely declared, and in case there was any doubt, he added there’s a lot Christians are confused about, that they’ve forgotten how Jesus operated.
His reasoning was internally consistent. Starting with Psalms 6 and a list of the “people” (actually actions) God hates, he qualified Jesus’ statement in Mt 5 that we should love our enemies by saying that our enemies are not the same as God’s enemies, that David in Psalms 139 hated God’s enemies with a perfect hatred…concluding we must love our enemies, but not God’s.
It’s fascinating how reading the same text, we can end up at such wildly different conclusions, all based on our assumptions…our rudiments. Rudiments are basic principles, elements, fundamental skills like the basic stick patterns that lay a drummer’s foundation for everything that follows. If we’ve forgotten how Jesus operated, we’ve forgotten his rudiments. Hard to argue that Jesus’ essential principle is love, understood as oneness, connection with everything and everyone, but…
There are two basic ways people approach God: through God’s love or sovereignty (absolute authority). God is both, but we will focus on one over the other depending on our primary motivation: connection or fear. Interviewee said we must fear God, the one who could kill both body and soul. Fear always boils down to fear of punishment. 1John 4 tells us God is love, and anyone who fears punishment hasn’t known a love that neither punishes nor abandons.
Interviewee tells what he’s convinced of. All anyone can do. We can debate or go back to our rudiments. If Jesus’ rudiment is that everything in life is one, connected, and equally loved, then certain interpretations of seemingly contradictory passages can’t describe the God of Jesus.
Driving a stake in the ground at Jesus’ rudiments gives us our north star, and a push in Jesus’ direction. -
Dave Brisbin 7.21.24
I’ve said that Jesus’ teaching is not meant to give data, but point to an experience that changes everything. But what is the everything that changes? If we say our very understanding of life—how things are or should be—next morning, making coffee, what has changed? Life is same mix of work, pain, respite that we share with everyone else…like the Greek myth of Sisyphus pushing the rock up the mountain only to endlessly roll back down.
French philosopher Camus believed that life is absurd, neither rational or irrational, just unreasonable. And with no reasonable answers, meaningless. Only two ways out: suicide or the manufacture of hope—both unacceptable. One giving in to despair, the other to illusion. Yet he found value in life in the constant, conscious revolt against the “lie” of meaning. That our consciousness of absurdity itself is what gives us a reason to continue, that Sisyphus is happy walking back down the mountain to his boulder, conscious of his choices.
For spiritual people, meaning transcends physical life, but does that make life any less absurd? There are two absurdist books in the bible. Job points at the absurdity; Ecclesiastes calls it right out. At the end of his life, the Teacher, traditionally Solomon, king of Israel, writes, “Utterly meaningless! Everything is meaningless.” For all his accomplishments, he realizes that all humans are alike in death. There is no meaning in anything we do in life. His question, “What do people gain from all their labors at which they toil under the sun?” is answered with, “There is nothing better for people than taking meat and drink and having delight in their work…for anyone who is joined to the living, there is hope.”
Irony is, from opposite sides of the spiritual divide, scripture and Camu agree. Outside of this conscious moment, full engagement in it, there is no meaning. Only in constant contact with life is there hope. It’s an unreasonable meaning, only experienced right herenow, within this day. Anything else doesn’t exist in any meaningful way. Accepting life on life’s terms is the first step of Jesus’ Way—to a meaning outside ourselves. -
Dave Brisbin 7.14.24
We’ve all had to reboot our computers, phones, pads, anything with an operating system. Sometimes they just get so cluttered and confused, they slow to a crawl or freeze entirely. When in doubt, reboot, yes? Hit escape, control-alt-delete, shut down, restart, pull the plug, or if the system is sophisticated enough, restore to a point before the confusion set in.
In the movie Contact, a brilliant young astronomer uses science as both sword and shield. Orphaned at age nine, science was something solid, safe, something she could submit to controlled processes. She ditches a relationship the moment she feels vulnerable, scoffs at belief in God and human spirituality because there is no empirical proof. But in the experience of first contact with an alien intelligence, a solo journey from which she returns with no proof whatsoever, she meets the world’s disbelief and skepticism as any person must who has had an experience of the inexpressible.
Her experience gave her no data, answered none of her rehearsed questions. It rebooted her system. In an instant, it irrevocably changed her entire perspective on life and meaning. To realize that she was not alone, that we are all rare and precious, belonging to something greater than ourselves, lifted the limits her trauma had imposed. Gave newfound awe, humility, and hope at the expense of the frustration of being convinced, but unable to share with anyone else.
Conviction is certainty without proof. It’s always a solo journey, can never be transferred, and only feels certain in the first person, present tense.
Jesus’ teachings in the Sermon on the Mount are not meant to give us data, answer rehearsed questions, or make us certain. Just the opposite. They are the first step in a system reboot. A challenge to whatever certainties we hold and a portal to a first-hand experience. An experience that requires the vulnerability and humility that allows real connection—the only power great enough to convince us we’re not alone.
No one can tell us such things. Only where to look. But if we’re willing to reboot, rebirth, we can restore to a moment before we were orphaned. -
Dave Brisbin 7.7.24
Very few of us know the word albedo, yet we use it every day, and it’s a huge factor in climate change. From the Latin word for white (think albino), albedo is the amount of light reflected off any surface. We all know that light colors reflect sunlight, a cooling effect like those impossibly white houses on seacliffs in Greece. Dark colors absorb, storing heat, so the amount of snow, glaciers, and sand versus dark forests, ocean, and urban sprawl greatly determines the temperature of our planet.
Jesus tells us that we’ll know the quality of prophets—and by extension anyone—by their fruit. You can’t get figs from thorn bushes. Good trees produce good fruit and bad ones bad, so looking at the fruit gets at the heart of a person. But he also says that not everyone who calls out in his name will enter the kingdom of God, and when they protest that they prophesied and cast out demons, performed miracles and built 24/7 satellite networks, he’d simply say depart from me, I never knew you. If prophecy and miracles aren’t good enough fruit to be known by God, what is Jesus talking about?
Jesus is constantly trying to get us to graduate from accomplishment and reward as motivation. It’s not that our accomplishments, however motivated, aren’t good in that they can benefit others, but that they are meaningless in terms of gaining what can’t be acquired—a connection as primal as the air we freely breathe. Though God would never banish us because we haven’t yet graduated, the more we work to distinguish ourselves to gain approval, the more we believe the illusion of our own separation, banishing ourselves.
How do we know we’re living a life that is graduating? By our own fruit, of course. Not our accomplishments, but our spiritual albedo…total reflectivity. With God as spiritual sunshine, how much are we reflecting? With God as connection itself, how much connection do we leave in our wake? Are we leaving people better than we found them? Are our closest relationships intimate?
Knowing God is the only criteria Jesus gives. To know God is to reflect God, and until that is our only motivation, we can’t do either. -
Dave Brisbin 6.30.24
Ever wondered what Jesus would have been like growing up? People have been wondering that ever since the generation who grew up with him died out. One of the many gospels that didn’t make it into the bible, The Infancy Gospel of Thomas, assumes Jesus had all his powers from birth, but had to grow into them.
Portrayed at age five as a child who could be hot tempered, a boy bumps into him running by…Jesus calls out angrily, and the boy falls down dead. Days later, he is playing on a roof with other children when a boy falls off and is killed. Accused of pushing him, Jesus raises the boy from the dead asking him to tell his accusers the truth. But by age eight, we see him helping his carpenter father by pulling a board cut too short to the proper length, healing his brother James who was bitten by a viper, and raising his dead cousin back to life to ease his family’s suffering. Obviously, these stories are not to be taken seriously, but their point remains: Jesus had to grow up into a devoted member of his family and an empathic healer.
Jesus grew up, yet spends his entire ministry telling us to live like children, that if we can’t be childlike, we will never enter God’s presence. In his wilderness experience, Jesus learns to be a child again, bringing his grown-up empathy with him as he grows back down into his Father’s childlike presence. In overcoming the three symbolic temptations—to be relevant, powerful, spectacular—he learns that we are not great because of our accomplishments, we are great when present to God’s presence. But we can’t be present as long as we’re seeking great accomplishment as prerequisite for meaning in life and approval by God.
Those who didn’t grow up with Jesus, imagined him powerful from birth, having to grow up into those powers. But those who did grow up with Jesus were amazed to see he had grown back down into childlikeness, into the apparent powerlessness of servanthood. They resisted the growing down, and we do too.
A child is pre-egoic; doesn’t know it’s naked. Until we grow back down into such spiritual unknowing, we’ll never trust the greatness in Presence. -
Dave Brisbin 6.23.24
When we were kids, my sister did a paint-by-number of Da Vinci’s Last Supper. You know, where the image is preprinted as numbered areas you fill in with the matching-numbered paint. It looked ok squinting at it from across the room, but imagine the difference between painting by numbers and the original master, creating and mixing his own paints and working from the depths of his experience as a human.
Jesus is trying to take us from painting by numbers to true spiritual expression. The Pharisees of his day had created a numbered approach to God, matching behavior to legal codes that, squinting from a distance, looked like righteousness…but Jesus knew better. The gospels show him systematically dismantling that system, but every generation, left to its own devices, goes Pharisee, devolves to a paint-by-number mentality because it feels controllable. Risk-free behavior and reward. Jesus is practically shouting to all of us that our behavior has nothing to do with God’s love.
Nothing we do or don’t do can change what God is—oneness, love itself. But our behavior has everything to do with whether we will experience the oneness of God’s love. It’s inside out, like the artist’s way. Creative expression can’t be numbered. It flows from the whole of the artist’s being onto the canvas. It’s undefended, unhindered, vulnerably transparent, or it won’t connect with others. Not now, certainly not centuries later. You can’t obey your way to a masterpiece. You allow its flow. How many of us risk that permission?
When Jesus says the road to destruction is broad and the road to life is narrow and few find it, we imagine he’s talking about heaven and hell. But do we really think God created most of us for eternal torment? Is that the God Jesus says is good news? Critically, his context, Hebrew context, is always here and now. Few people are willing to risk the unknowns of the artist’s way of vulnerable transparency to find an experience of oneness, God’s love and good news, in their lives right herenow.
The road less traveled may seem risky—why it’s most often not taken. But it makes all the difference. -
Dave Brisbin 6.16.24
Years ago, I remember thinking that if I could just have one burning bush moment, that would be enough. Talking with God like a friend, face to face as Moses did, would answer everything. Yet that wasn’t enough for Moses. He begs to see God’s glory, just as Jacob asks for God’s name and Philip asks Jesus to show him the Father. But such requests are always denied in scripture and in life.
Is God just being coy?
Whether looking into the smallest or largest of things, the closer we look at our universe, the more it seems to be revealing the nature of its creator. We all learned about electrons orbiting the nuclei of atoms like planets around the sun. But electrons actually resemble a cloud, a cloud of probability. An electron doesn’t orbit a nucleus at all…it surrounds it like a fog with only a probability of being here more than there. It has energy and momentum, but doesn’t move. The cloud is completely still. We know exactly where the cloud is, but the electron has no specific location.
Stephen Hawking said the universe is finite but has no edge. If you flew in one direction long enough, you would never get to where the stars thin to black, but would end up back where you started like an ant walking inside a ping pong ball. Space curved in on itself, every spot in the universe looking exactly the same—same distribution and density of stars—and you would always be exactly in the center, because no other position exists.
In the fear of our uncertainty, we want to see God’s face, pinpoint a location. Make it intellectually certain. But as the ancient Hebrews imagined, God’s presence is a cloud. A cloud of probability with no edge. We know exactly where the cloud is: always right here and now, yet God’s face has no specific location. Everywhere and everywhen we go, God is always experienced herenow, and we are always exactly in the center of God’s cloud of presence. No other position exists.
We know where and when to look—closer than our next heartbeat or breath. But the looking is not with sighted eyes and the finding not with geo coordinates. God’s face is the incomprehensible embrace of trust in love. - もっと表示する
