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Rev. Meg Barnhouse
September 24, 2017
First UU Church of Austin
4700 Grover Ave., Austin, TX 78756
austinuu.org

We are in the middle of talking about our mission these days and part of our mission is to nourish souls. Rosh Hashanah is a time to celebrate the birthday of the world and a time of reflection. We discuss some of the ways we nourish our own soul and others’.

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Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 17 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

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Rev. Meg Barnhouse
September 17, 2017
First UU Church of Austin
4700 Grover Ave., Austin, TX 78756
austinuu.org

As we welcome Rev. Meg Barnhouse back from her sabatical we begin an examination of our mission, with a question in our minds: “Do we need to change this mission, or does it still express who we want to be?”

Text of this sermon is not yet available. Click the play button to listen.

Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 17 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

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Rev. Meg Barnhouse
April 16, 2017
First UU Church of Austin
4700 Grover Ave., Austin, TX 78756
austinuu.org

The spiral, one of the most ancient of human symbols, indicates a path which travels to the center and then back out again.

Call to Worship

“Life again”
by John Banister Tabb

“Out of the dusk a shadow
Then, a spark.
Out of the cloud a silence,
Then, a lark.
Out of the heart a rapture,
Then, a pain.
Out of the dead cold ashes,
life again.”

Reading

exerpt from The Painted Drum
by Louise Erdrich

Life will break you. Nobody can protect you from that, and living alone won’t either, for solitude will also break you with its yearning. You have to love. You have to feel. It is the reason you are here on earth. You are here to risk your heart. You are here to be swallowed up. And when it happens that you are broken, or betrayed, or left, or hurt, or death brushes near, let yourself sit by an apple tree and listen to the apples falling all around you in heaps, wasting their sweetness. Tell yourself you tasted as many as you could.

Sermon

Happy Easter Sunday! I told a dear church member this week that I was planning to talk about Jesus this Sunday. ”I’m not coming, then,” she said. “Been there, done that!” I told her I’d been here six years now and had preached five Easter sermons without telling the Christian faith-story, and that it was time. Some among you are going to have a sinking feeling, hearing this. I ask for your trust. I’m not going to suddenly tell you what you need to believe and I’m going to remind you up front that we don’t believe in a supernatural place called hell.

Some of you may wonder why I’m being so careful, hedging the beginning of this telling with so many reassurances. Others, easily triggered by any talk of Rabbi Jesus, will wonder why I just don’t preach about something else for a sixth year.

As I’ve said before, the way I approach faith stories of all religions is the same way I would approach a dream. Whether from the Hindu Upanishads, the Buddhist Sutras, or the Jewish or Christian Scriptures, faith stories often express a truth from the deep ocean of gathered human wisdom. Carl Jung would have called it the “collective unconscious.” When I was studying Jung at Duke, in seminary, with my Aunt Ruth, who was a Jungian psychiatrist, and then later with Polly Telford, a retired Zurich-trained Jungian analyst living in the hills of Appalachia, I was asked to picture the Collective Unconscious as a great sea, and our individual consciousness as an island in that sea. The deep truths wash up on the shore, or seep up through the ground and show up in a culture’s folk tales and fairy stories. They also come up in a culture’s faith stories. Some adherents to some religions insist that the stories are historical, in the way that a reporter would write about what is happening. We know that even history is not historical, but is written with a point of view, with an agenda, and that many important things are left out by those with the power of print and publishing.

So we have the very true (but probably not historical) story of Rabbi Jesus, who serves Western culture, Jung said, as a symbol of the Self. Deeper than the Ego, the Self is your Soul place, the place where you are most who you are, your Inner Wisdom. For this element of Jesus, the syllables by which the Roman culture made his actual name Jeshua easier to pronounce, for this deep more eternal element of who he is in the faith story, Christians use the word “Christ.” Jeshua was his name, and the Christ is his role.

The story of this past week is that the Teacher knew he was in trouble with the authorities, both Roman and religious. He had said things that made people think unsafe thoughts toward both kinds of authority. Even though he was in trouble, he rode into Jerusalem on a donkey. This disappointed many of his fans, because they thought he was going to ride in on a horse like a military conqueror to sweep out the Roman occupation forces who had made a colony of their country most people prefer a satisfying show of force to dealing with things in a more radical way, “radical” meaning getting at the root of the problem. He gathered with his disciples for a meal and then went out into the garden. One of his disciples had sold him out, told the authorities where to come pick him up. They put him on trial, and the puppet ruler, Pontius Pilate, under pressure to keep peace by appeasing all the factions that were upset, turned him over to the soldiers who beat him, made him carry his own cross, the instrument of his execution, to the place made to carry it by the soldiers. Pressed into service rather than volunteering. Catholic church tradition, not the Bible, says that a woman named Veronica came out of the crowd and gave Jesus her veil to wipe his face. The soldiers of the Roman Supremacy system crucified him alongside two criminals, tormented and humiliated him for their amusement, and left him to die. He was buried in a tomb, a cave-like opening that was then sealed, probably with a rectangular stone, if it was like almost all of the other burial caves of that period. The story continues that, on the third day, two women who were his followers came to visit the grave and found the stone moved from blocking the entrance and the tomb empty. The stories continue by telling about people having mystical and/or physical experiences of him after the empty tomb was discovered.

We have an intense story of the journey of courage, of facing fear and death, abandonment and debasement. The journey in this faith story parallels the story of Innana’s descent into the underworld, where she is stripped of her finery, then her clothes, then hung on a hook for three days before she revives and returns to life. This is a Sumerian poem (modern day Iraq and Kuwait) from about 1600 BCE. The story of a divine being dying and rising again is told in many faith traditions, and many times the journey is represented by a spiral or a labyrinth. On one level it parallels the journey of a seed, which falls from a plant into the earth, is dormant until it is cracked open in the darkness and its new shoots find their way to the light and life. On another level it parallels a journey that most human lives take at least once, but more often in many small ways. We have all been through the experience of being stripped of what matters to us: a relationship, a job, a place, our health, our capacity, until it feels that there is nothing left. Marianne Williamson speaks of her nervous breakdown this way, saying that a nervous breakdown is a highly underrated way to reach enlightenment. Many of us have felt that what is important to us has been stripped away by the political and/or the religious authorities. Sometimes there are helpers, people who carry our burden with us because they are forced to by the same authorities stripping us of our powers, and some are volunteers who could be safe but choose to emerge with a touch of sympathy or compassion.

The point of the story is not what “churchianity” makes it, that an angry God killed his own son for sinful humanity. That is child abuse, and we know that. We are not better parents than God.

The point I would take from it is that if you are a disruptor of the system that benefits the powers that be, they will try to kill you, and sometimes they will succeed. That is the reason he died. The deeper point is that love knows that life will break you, and that the Great Love doesn’t stand apart from us, looking at us in pity, but joins us in brokenness. The Easter part of the message is that Great Love then brings life from the brokenness, and leads us again toward the light, toward life. Over and over again.

Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 16 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

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Rev. Meg Barnhouse
April 2, 2017
First UU Church of Austin
4700 Grover Ave., Austin, TX 78756
www.austinuu.org

This sermon, a response to an invitation from our auction winner, is about welcome.

Text of this sermon is not available. Click the play button to listen.

Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 16 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

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Rev. Meg Barnhouse
March 5, 2017
First UU Church of Austin
4700 Grover Ave., Austin, TX 78756
www.austinuu.org

The sixth principle urges us to promote peace, liberty and justice. The Universal Declaration of Human Rights describes the rights the nations of the UN agreed should be held by all men, women and children.

What I hear from so many of you in the past several months is that there is such a feeling of overwhelm. Quotations abound about never giving up, and the only people who accomplish great things are those who keep working when there is no hope, and that giving up is not an option, there is too much to be done. Yet there is too much to be done. Our sixth principle is overwhelming.

It says that we, as UUs, agree to affirm (say yes to,) and promote (try to get more people to say yes to) the goal of world community with peace, liberty and justice for all. That’s really big. It makes a person think the framers of the principles were getting tired at the end there, and that they just wrote one that was the equivalent of “well, we want the whole world to be okay, everything else plus that big freezer in the garage.” What do you do with a principle that large and unwieldy?

There is a funny short film on youtube with the title “The Man Who Ate a Car”, and it opens with him talking in his kitchen.

“A car is just the sum of its parts, and a lot of the parts aren’t that big, just a couple of inches across. 75% of the parts of an automobile are a couple of inches across and half an inch deep. That’s the size of an Oreo cookie. And the ones that are too big, you just machine down, smooth out.”

Most of us don’t have time, in the biggest part of our lifespan, to do much for the world. We are busy making a living, raising children, maintaining the relationships we choose, taking care of our health and strength or adjusting to its loss. It’s hard to find time and energy for leaving the world a better place. Ralph Waldo Emerson said a successful life was to leave the world ” a little bit better, whether by a healthy child, a garden patch, or a redeemed social condition; to know that even one life has breathed easier because you live…” Many of us do that. I am beginning to know some of the stories of a good number of people in this room and I can tell you there are many people here who will leave the world a little better than they found it. Lives have breathed easier because you have lived. What will you be known for when you are gone? What will be the elements of your legacy? I love how Emerson speaks so hopefully of “a redeemed social condition.” Just one?

Unitarians and Universalists have thrown their life energies in with the forces of change over the centuries. Unitarian Horace Mann organized the public school system Universalist Clara Barton founded the Red Cross. Justice Oliver Wendell Holmes was led by his liberal faith to a much more inclusive interpretation of the law. Thomas Starr King (after whom one of the UU seminaries, the one in Berkley, is named) was inspired to fight the California legislature for continued land rights of Mexicans. Jane Hull founded Hull House in Chicago, and began to professionalize social workers; moving caring for the poor from religious institutions that often pressured you to convert to get care, to non-religiously affiliated professionals. Roger Baldwin was led to establish the American Civil Liberties Union (ACLU). May Sarton wrote poetry inspiring her readers with truth and beauty. Susan B Anthony worked her whole adult life to get the vote for women.

Social action, politics and art are some ways we can make the world a better place. Most of us, in the ordinary course of our lives, are doing it by being loving family members, teaching our children strong values of usefulness, tolerance, open minded curiosity, kindness, knowledge, wisdom, and love. We teach the children in the church, we care for our grandchildren, we cook for people and visit them when they need company. We make the world a better place by being good friends, by trying to behave correctly and do the right things. Do those actions bring about world community with peace, liberty and justice for all? We can barely make justice within our own church, our own families. How can we heal the whole world?

This principle is over-large, and it sits there, parked in the driveway of every UU who is resolving to live the faith.

“This is a long term activity,” says the man who ate the car. “Look, it took five years. I ate my first two lug nuts on Dec 30, 1990 — finished the last piece of the clutch housing on Feb 14 1995.” Compared to a task with no beginning, no middle and no end, eating a car sounds almost easy.

World community, with peace, liberty and justice for all is too big a goal. It tells us that we are global thinkers, though. We are not “America First-ers.” That doesn’t fit our principle. We don’t say “I’m okay and my family is okay, so let the other people take care of themselves.” We have a big calling, we are called to world community with peace, liberty and justice for all. We are not individually called to that, though. We are called as a community. We’re not alone, We get to rest. We get to be ill, we get to fall back from the front lines when we are battle weary. We’re on a team. A big team with hundreds of thousands of UUs all over the world all holding this same goal.

Overwhelm burns us out. When we can’t get anywhere, when the things we do accomplish seem so insignificant compared to what we are supposed to be accomplishing that we feel they are nothing. We don’t want the sixth principle to make us feel that all our small efforts are insignificant. What I learned about setting goals is that you are supposed to make a goal from something you can control. Instead of saying “I’m going to be a catalyst for change like Barbara Jordan was!” you might say “I’m going to change one thing — about myself — this week.” That you can do, usually. Instead of saying, “My goal is to be a millionaire,” you make a goal of saving a certain amount of your income, or of living within your means day by day, or just or writing down what you spend. Goals should be measurable. Did I do it or not? They should be attainable. We can say that we have a goal to do some action every day to make the world a better place. Most of us are doing that just by living the principles, making our phone calls, supporting the lawmakers of our choice, running for office ourselves, and trying every day to do the next right thing, supporting those who are on the forefront of the work for justice.

One good purpose that can be served by an extra-large, unattainable goal, though, is that it is a measuring stick we can hold up to the various situations and decisions we face as we move through our lives. “Is this going to be more or less like world community?” You might ask yourself. “Will this make more peace, more liberty, more justice, or less?” A good large measuring stick can help as choices come up. Sometimes you still don’t know what to do. You make mistakes. That’s ok. Life is long, and there must be room for mistakes.

Let’s take that sixth principle little by little, and let’s take our time. Take a big important stand or do something small every day, or both. Just hold the goal in mind. Look at your home, your work, your church through its windshield. Machine those pieces down until they are the size of an Oreo cookie.

Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 16 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

Podcast: Play in new window | Download

Rev. Meg Barnhouse
February 26, 2017
First UU Church of Austin
4700 Grover Ave., Austin, TX 78756
www.austinuu.org

Some people are harder to be comfortable with than others. How do we deal kindly with people who are difficult?

Call to Worship
– Albert Schweitzer

At times our own light goes out and is rekindled by a spark from another person. Each of us has cause to think with deep gratitude of those who have lighted the flame within us.

Reading
– Rabindranath Tagore

“When the heart is hard and parched up, come upon me with a shower of mercy.

When grace is lost from life, come with a burst of song.

When tumultuous work raises its din on all sides shutting me out from beyond, come to me, my lord of silence, with thy peace and rest.

When my beggarly heart sits crouched, shut up in a corner, break open the door, my king, and come with the ceremony of a king.

When desire blinds the mind with delusion and dust, O thou holy one, thou wakeful, come with thy light and thy thunder.”

Skit by the Healthy Relations team

Two actors face one another with coffee mugs.

Penelope: talking on and on

Dorothy: nodding, eye contact. She says something that is encouraging, like “Oh, my,” or “Is that so?”

Narrator claps to freeze the action: Penelope and Dorothy are talking at coffee hour. Penelope is what we call “A Talker!” Right now, Dorothy is giving listening cues. She’s making eye contact and nodding.

Claps to start action again

Penelope: resumes talking on and on

Dorothy tries to respond a couple of times to no avail, then deflates.

Narrator claps to freeze action:

After a couple of failed attempts to engage, Dorothy realizes that this is going to be more of a monologue than a dialogue. Notice how her enthusiasm for this encounter fizzles.

Claps to start action again.

Penelope keeps talking.

Dorothy looks at her watch. She drops her eyes, looks at the floor, looks around.

Narrator claps to freeze the action: Dorothy looks at her watch. She ends eye contact. These are cues that should let Penelope know that listening is coming to an end.

Now, Penelope is going to keep talking. Look, she’s closed her eyes so she can keep talking without seeing the cues Dorothy is trying to give. But Dorothy has some skills for just this situation. What would you do?

Claps to start action again

Dorothy looks up, puts her arm on Penelope’s arm, (Penelope is still talking) and says, over Penelope’s talking “You’ll have to excuse me, I have to go ask my husband something.” Smiling, she walks away.

Narrator: Many of us have been taught not to interrupt, but in situations like this, it’s actually okay. Have you met a Penelope? Have you been a Penelope? What might you do differently next time?

Sermon

People, huh? Some of us have been in this situation as the listener, some as the talker, and some of us have been on both sides. To paraphrase the Quakers, “Everyone’s a little difficult except me and Thee, and even thee’s a little difficult.” I’m talk about how to deal with difficult people this morning, and I want you to know that, like a Freshman Psychology major, I find myself a little bit in each example of difficult people.

The over talker is difficult, especially for people who are wired more toward wanting to consider their own words before talking. By the time there is a break in the conversation, if there ever is, the time for them to say what they wanted to contribute to the dialogue has passed. There are people who control a situation by filling up the space with their own thoughts. They are out of balance. Most people who are difficult for us are difficult for everyone, and usually it’s because they are out of balance internally, or they were raised in an environment which was out of balance, and they had to adapt to that in order to survive.

If over talking happens in a meeting or at work we might wait for the person who is the facilitator to say something to them, like “thank you. Let’s hear from someone who hasn’t spoken yet.” If you are with them and feeling taken advantage of, you might do as Dorothy did, make the social signals that you are ready to be done, and if those don’t work, tough the person’s arm and say you need to go. If that feels rude, consider that, by holding you against your will, they were being rude first. The Buddhist teaching to do no harm comes into play here. Do no harm to others, or to yourself. If someone is taking more of your time or your energy than you are willing to give, they are doing you harm, and you do them harm by allowing them to do wrong.

We make those cultural signals, but some people are difficult because they don’t share your culture’s signals. When I was the Chaplain at a women’s college in SC, at least once or twice every September I’d have a nice young women in tears in my office. “My roommate hates me!” she’d say. I would ask for examples. “She doesn’t smile at me, she’s rude, she talks mean to me, and she doesn’t help me when I ask her to.”

In Southern culture, girls smile. When you see each other, you say hey. You have little chats about nothing much, to establish connection. When someone says “my this is heavy,” you recognize that as a request for help. When you have something to say about someone, you don’t say it directly, you find some slantwise way to say it that feels gentler to you.

Her roommate wasn’t doing any of that. Finally I learned to ask “Where is your roommate from?”

“B-B-B-Boston…” Different culture.

Some difficulties are caused by us not reading one another’s cultural signals. The cure for this is talking about it, and most therapist type people will recommend and “I statement” format. “When you do ______ I feel _______” “When you don’t look up at me and smile when I come into the room, I feel like you wish I weren’t there.”

What are some other techniques people use for being difficult? They don’t listen, or if they hear your words, they don’t seem to comprehend them. Some folks are out of balance in a way that makes their inner mind very noisy, and they can barely hear you over all the lists, resentments, fears, plans, obsessions, and worries inside their own minds. Sometimes it can be effective to stop the conversation periodically and ask the other person to repeat back to you their understanding of what you said. Then you repeat to them your understanding and memory of what they said, and when you’re on solid ground together then you go on. I used to trust this method more than I do now, having had experiences with a couple of folks long ago and far away where they repeated what I said and they told me I was understanding them correctly, and a couple of days after the conversation that understanding seemed to have evaporated. It still is useful, even if it’s not infallible. I did have a friend who said he and his wife had stopped fighting because all the rules their marriage counselor gave them about communicating just made it too much trouble.

Some people are difficult because their head is full of assumptions about you. Some folks truly believe that lesbians hate men, and that could skew their perceptions of me. Those of us who are people of color have had many experiences with assumptions and stereotypes. So your mama says you have to be twice as good as white people, you must be exceptional. And we make movies about exceptional People of Color, but we won’t be in a just world until a mediocre person of color can get as far as a mediocre white person.

Some people are difficult for me because they are chaos people. Their plans are always done at the last minute, their hair is always on fire, they only know the answers to the questions about what’s happening, where things are, how it will go, , so every part of the event has to go through them personally. Or they want to decide everything on a case by case basis rather than going by the book, so things feel unfair and subjective, and the whole operation rests on their shoulders alone. They don’t delegate and they don’t communicate, so people around them get exhausted and burned out trying to be part of their show. It might work well for them, but not as well for people who are on their crew. I try not to be on projects with this kind of person. If I am, I try to be the boss of the project so I can lay out guidelines and deadlines.

Some people’s technique for being difficult is what writer Julia Cameron calls the “wet-blanket matadors.” You have nice forward motion, you and the rest of the crew are going places, and this person slows it all down. “Let’s think about this some more, let’s ask three more agencies’ thoughts on the matter, we tried this before and it didn’t work twenty years ago in 1996.”

Some trainers recommend that you just avoid these folks who are difficult for you if you can avoid them. “Fly like an eagle,” one advises, rise above the fray. That can work. If the person is your boss you can try to transfer or find another job. Many of you have changed jobs for that reason. Sometimes you just can’t avoid the person. They are your parent or your child, your sister or your spouse. Michelle Obama couldn’t avoid all the people who made cruel and racist comments about her. “When they go low, we go high,” she said. Sometimes we can rise above, but sometimes it feels impossible.

Many people are difficult because they are out of balance, and others are difficult because they just don’t share the values we hold dear. They want us to do things we feel uncomfortable with, or things we think are wrong. We can’t change them, usually. We only have ourselves to work with. Sometimes we can change the environment, leak their secrets to the press or let the boss’s boss know what’s going on. There are risks involved with trying to change the status quo.

Most teachers will tell us that people who are difficult for us are our best teachers in life. How would we know what we need to work on next in ourselves if it weren’t for that boss driving us crazy or that sister who makes us paralyzed with resentment?

One of my teachers, a woman named Byron Katie, has a series of questions she asks you to ask yourself as you investigate a resentful thought you have. She offers a “Judge Your Neighbor” worksheet that you fill out, letting yourself say the truest most judgmental things possible. I found a video this week of her working with a young woman. Sweetie, she said, “Thought appears, what’s your thought?” The woman read from the sheet. “My mother is manipulative, controlling and deceitful. She won’t let me be who I am, and she’s trying to make me exactly like her.” Katie asked for an example. The woman looked blank for a minute. “Well, she thinks I’m wrong about everything.”

“That controls you how?” Young woman looks blank. “So your mom wants to control you, is that true?”

Yes, the woman says. “Are you sure that’s true?” The woman looks a little uncertain, then thinks of another example.

“I made a scrap book of my values, and showed it to her. She said she thought all my values were wrong.” Katie nodded.

“You asked her what she thought and she told you. How does that control or manipulate you?” “How do you act when you think that thought, that your mother is trying to control and manipulate you?” The woman said she acted angry, and withheld conversation and company from her mother. She just wanted her mom to love and respect her for who she was.

Let’s turn this thought around, Katie suggested. The famous turn-around. I’m controlling and manipulative?” The woman tried. K nodded. Yes, sweetie, you’re trying everything you can to make your mother respect your values. Who should respect you and your values?

Me? K nodded. “You make a book of your values and asked her what she thought. She was honest with you but you don’t respect and love her for who she is. You want her to change. Her values are her values and your values are your values. If you respect yours and you love her without trying to manipulate and control her, she won’t be able to hurt you.

So your mother is manipulating and tries to control you. “Who would you be without that thought?” Katie asked. The young woman thought she’d be much happier without thinking her mother was deceitful and controlling. She’d be able to have a nice life and be around her mom.

The fourth question: “Can you think of a non-stressful reason to hold onto that thought? I’m not asking you to let it go, I’m just asking if there is a sane reason to hold on to it.” The woman shook her head.

She calls this form of inquiry “The Work,” and you can get everything free on her web site. Her techniques are not infallible or universally applicable, but they can be very helpful.

So how to deal with difficult people? Avoid if you can. “Take your sails out of their wind,” the 12 step people say. What might that mean in your situation? Ask yourself what would it mean for me to take my sails out of their wind? I bet some kind of answer will come to you. Sometimes you change your environment and sometimes you change yourself. Talk to them directly, with love, if you can. Make your position clear. Be clear and loving in what you ask them to do instead of what they’re doing. “I will be able to stay in the conversation with you much better if you speak to me respectfully and with kindness.” “We will be able to have a much more productive work life if you tell me the truth/don’t lay claim to my ideas/etc.

So: avoid, take your sails out of their wind, talk directly to them. Other ideas: Pema Chodron, a renowned Buddhist teacher, says “Take the target off your back.” She means by this that we can get caught up in the fire of aggression, and that if we have an inner quiet, if we are strong inside, we can refuse to respond to aggression with aggression, and its fires will die out, or find some other target to hit. Rabbi Jesus said that too “Don’t return evil for evil, but return good for evil.” It’s a way to drive your enemies crazy, he said.

I have seen good luck and bad luck with this. For two years after a friend divorced her husband, he was so angry when they talked on the phone, it felt abusive. She was a good Buddhist and kept her aggression low, speaking kindly and with respect. It got worse and worse. She wrote him that he had lost his privilege of talking to her on the phone, and that they would communicate about the children by email only from then on. The emails were so terrible, they were hard to read. She wrote back kindly and with respect, but they got worse and worse. Finally she asked her friend Charlie at work to read them for her, pick out the information she needed, where he would pick up the children, etc. and delete the rest. They kept being terrible until the day she wrote “the person who reads your emails for me said you were going to pick the boys up at 5, and that’s fine with me.” I call that technique letting the sun shine on reality. I don’t know why, but some people who want to treat you badly count on you for some reason to protect them and their reputation. Why is that?

I could go on for an hour describing various different ways to be a difficult person, and suggesting strategies for dealing with each different way, and that’s fun, but the main way to deal with irritating, annoying people (not the evil ones or the ones who are out to destroy you) is by changing yourself. There is the metta prayer, where you pray for them everything you want for yourself. I’ve spoken to you about this before. The 12 step folks call it the Resentment Prayer.

There is doing a little research to see if you can get to an understanding of why they are the way they are, and then your stance toward them will be as it is toward a broken person, with somewhat more compassion.

There is research into their culture to see if you can read their actions differently, in the context of their own ways.

There is asking yourself whether they are really trying to drive you crazy by being so awful. Is it true? How do you feel when you think that thought? Can you think of a sane reason to keep that thought? What happens if you turn your complaint about them around? Is there truth in it when the finger is pointing your way?

The Chinese book of wisdom, the I Ching, says you have to build your own good character. You have to be soft on the outside and hard on the inside. Most people are the opposite. Soft on the outside and hard on the inside means you have begun and continue to shape your good character. The point of doing that is to be able to see more and more clearly what is the next right thing to do.

Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 16 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

Podcast: Play in new window | Download

Rev. Meg Barnhouse
February 12, 2017
First UU Church of Austin
4700 Grover Ave., Austin, TX 78756
www.austinuu.org

In discussing this element of the Buddhist Eightfold Path, we look at what is an effective way to try to do things. How do we focus our efforts toward justice?

Call to Worship
By Octavia E. Butler

All that you touch — You Change.

All that you Change — Changes you.

The only lasting truth — is Change.

God is Change.

Reading:
by Kamand Kojouri

The guilt you felt
when you were smiling
and others were suffering,
the guilt you felt
when you were petty with friends
and impatient with your parents,
when you were rude to your teachers
and didn’t stand up for strangers,
that guilt
is marvellous.
It proves that you are human,
that you want to be better.
Thank this guilt for teaching you,
for making you aware.
And now endeavour to better yourself.
It is a lifelong work to become
the person we want to be.

We’re in the midst of a series on the Buddhist 8 fold path. This morning’s element of the path is “Right Effort.” You try, you try with your heart and mind and spirit, but not too much. The Middle Way was where the Buddha recommended we live, having been an indulged prince, then a starving holy man. He taught that both indulgence and asceticism made you spend too much attention on yourself. Try, but not in a way that wastes energy, persist, rest, don’t give up. I had an indelible lesson in this concept on the New River one summer. We were learning to paddle canoes. The summer had been droughty, and the water was low. The teacher beckoned me to paddle to where she was. I paddled. Faster, faster, but there was no water to catch my paddle. She cocked an eyebrow at me and said “Why don’t you just get out and walk it over here?” She had the grace not to laugh. So I was trying hard and not getting anywhere.

Teacher Eric Kolvig says you can sum up this aspect of the path by saying “Try to do your practice, but don’t try too hard, and never give up.” Try, don’t try too hard, and don’t give up.

Now this might sound like I’m veering off the path, but I’ll bring it back around.

There were many great moments in the movie Hidden Figures. The Atlas Rocket was part of the launching system for the first manned space rockets. NASA, in the early 60’s, had human computers, men and women who would spend their days doing mathematical calculations. The movie follows three Black women who work as human computers at NASA. One of the most striking moments in the movie is a quiet one, but it’s a turning point. Katherine Johnson was promoted to work directly with the men who were trying to engineer the rocket to go up, and then to come down again in a way that would keep its pilot alive. She worked in the building with the white male engineers, but the only “Colored” bathroom was half a mile away, on the other side of the campus. Every time she needed to relieve herself, she took an armful of papers and trotted half a mile there and then half a mile back. Finally the man in charge of the program, needing to ask her a question and unable to find her, snapped at her about her long 40 minute breaks. Just what in the world was she doing for that length of time in the middle of the day?

Embarrassed, she has to confess that she’s going to the bathroom, and that her bathroom is half a mile away. One of the movies best moments was seeing the face of this man as he realized what she’d been up against, and then, a second later, realized he’d never even thought about it, never wondered, that it really couldn’t have occurred to him. It wasn’t his fault that he didn’t – couldn’t think about it. As a man, he had more than likely drawn a velvet curtain over any thoughts of lady bathroom activities. You know how you just don’t think about certain things… you don’t even know you’re not thinking of them. In a blog post called “If America Were a Game of Monopoly,” the writer postulates four playing pieces, colored white, yellow, black and red. Using 2008 statistics on population, family income, and net worth, they describe the rules.

“If America were a game of Monopoly the rules would be a bit different. The following example considers race only to keep it simple. Adding class would be interesting too, but for now I leave that as an exercise for the reader.

RULES:

1. There are four players: one white, one red, one black and one yellow.

2. The white player is the banker.

3. Starting amounts: Before play begins give each player the following amounts to start with:

• $1500 white
• $1085 yellow
• $105 black
• $75 red

(Based on median household net worth in 2000.)

4. When passing Go: Each player will get the following amounts when passing Go:

• $200 white
• $170 yellow
• $140 black
• $120 red

(Based on median personal income for 2000.)

5. Settling disputes: If there is a dispute between players, it is put to a vote. (See Voting below).

6. Changing rules: If a player asks for a rule change, it is put to a vote (See Voting below).

7. Voting: To win a vote a motion must get at least 5.1 votes. Each player gets the following number of votes:

• 8.2 white
• 1.3 black
• 0.4 yellow
• 0.1 red

(Based on those reporting one race on the 2000 census.)

8. Speaking: The white player can speak at any time. Other players speak only when spoken to. They are allowed to raise their hand to try to get the attention of the white player to ask a question.
(Based on media ownership.)

9. Jail:
Going to jail: Red and black players go to jail if they land on any corner square except for the Just Visiting Jail square.
(Blacks are three times more likely to be stopped by the police and have their car searched. Both blacks and Native Americans are way more likely to wind up in prison than whites.)

Getting out of jail: To get out of a jail you must pay $1000 or wait five turns.
(Prison is way more damaging than in Monopoly. Also, it is way easier for the rich to avoid prison altogether.)

10. The red player: Decisions to build or sell houses must be approved by the white player. The white player can build on any of the red player’s squares and keep all income for himself.
(Based on the government’s management of remaining Native lands.)

11. All other rules are the same.

Advice to white players:
If the other players complain that the rules are unfair, say “Get over it!” Point out that the game is fair and democratic: they can always ask for a rule change and put it to a vote. Also point out that the white player does not always win, so if they lose it is their own fault.

Personal observations:
Most white players act as if the same rules and conditions apply to everyone, as if everyone starts with $1500 and gets $200 for passing Go, etc. If anything, they think yellow players get more for passing Go, that black players get more turns and that red players are too noble to care about winning.”

So, we are in a political situation where a white nationalist is the President’s main strategist and advisor. Their policies seem to be to make sure the Monopoly rules stay as they are, or advantage the white piece just a bit more. As people of justice, while we may not be able to fix everything, we have a responsibility to see the system the way it is. We have a responsibility to wrestle with our blind spots. Those among us who are white are not wrong for being white. But it makes for some big blind spots. Those among us who are men are not wrong for being men, It makes for some blind spots. Those among us who are able bodied are not wrong for being able. It makes for some big blind spots.

Most of us are trying to stand for UU values of justice and democracy. We are trying to learn where our power lies and how to influence those who can change and enforce laws. Justice is a practice for many among us. We stand with our Muslim neighbors. We want to protect our undocumented neighbors from the aggressive enforcement tactics ICE is using in Travis County in the past few days. How do we do that? We learn what our rights are as citizens and what our rights are as undocumented residents. We learn what ICE’s powers are. We learn how to interrupt unjust interactions so that we can live to interrupt another day. We try, we persist, we rest, we don’t waste energy, and we don’t give up.

I’m the head of a department at NASA. I want to do the right thing. I want to be a good person. I’ve got my disadvantages I’m dealing with. I’m trying to build a rocket here, I can’t be thinking about what happens when someone I work with needs to go to the bathroom. I can’t be thinking about what citizen schoolchildren fear about their undocumented parents. When my mom was late picking me up from school I worried that she’d forgotten me, not that she was handcuffed in a van on her way to a detention center.

I can’t be thinking about what it’s like to be preparing my black daughter to drive across Texas to her new job, worrying her along through every mile, knowing she’s got a mouth on her and that she’s not scared enough. I can’t see all the things I can’t see.

If I am a UU in 2017, I’m called to open my imagination. I can try to put myself in someone else’s shoes, as a spiritual exercise, someone who is fighting cancer or someone who is parenting a child with special needs, to put myself in the shoes of someone who walks around in this world every day playing the game of life at a much higher degree of difficulty than I am, what are their mornings like, their afternoons, their evenings? What is it like for them to find a doctor, to find friends, to deal with plumbing problems, with legal problems? What is it like for them to get an apartment, a home loan, to pick a school, join the service, to find a job?

If you have the privilege of being a citizen, find out what you can do with that privilege. If you have the privilege of being light skinned, ask yourself what you can do with that skin color. Asking to see the manager, by the way, is one of my powerful privileges.

If I’m the engineer in charge of a section of NASA, I can’t fix the whole system of white supremacy. I’m in the game. How it’s set up is not my fault, but once I notice how it’s set up, once I notice the obstacles in the way of my coworker that were invisible to me, I have to decide what to do. Can I do one thing? Do I dedicate my life to fixing the bathroom situation all over? I have a rocket to build. I had obstacles, but people helped set it up so that it would be easy for me to be an engineer and work on rockets. No one told me “boys don’t do that kind of job, honey.” I can go to the bathroom in a white or a colored bathroom. I can’t change laws, but if I wanted an appointment with senator, he would see me. Try, but don’t try too hard, rest, persist, don’t give up.

Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 16 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

Podcast: Play in new window | Download

Rev. Meg Barnhouse
January 29, 2017
First UU Church of Austin
4700 Grover Ave., Austin, TX 78756
www.austinuu.org

We bring our well-behaved animals to church to bless them and to recognize the blessing they are to our lives.

This is an exercise that you would go through if you were being taught to be an animal trainer. You get to play the dog, and another trainer plays the — well, the trainer. You are in a room together. No words are exchanged. You know there is something the trainer wants you to do. The trainer has something in mind, like he wants you to put your left leg up on a chair. That’s the secret training goal, and you all will work together until you figure it out . How does he get you to do it? He praises you for doing something close to it. You move your left foot, you get some praise. You move toward the chair, you get some praise. You move away from the chair, you are ignored. Nothing. Hmmmm.. What does he want me to do? You have to put it together, what do you get praised for? When you put your leg on the chair, you are praised extravagantly. Who doesn’t care about praise? Well, cats, but there you go. I have more often had cats than dogs, and, while I have loved horses, I have never had one, or a bird. I did a lot of reading this week, and I got fascinated with dogs, so I will probably end up talking more about them. And I need to say that I am no expert on anything about animals.

That training exercise shows some of what it’s like for animals living in inter-species households. They don’t know our language, and, at least at the start, they don’t know what we want, although as those who have less power, they are more aware of our language and our requirements than we are of theirs.

We sometimes act like they communicate the same way we do. We smile at the animal to say hello. I hope they understand that. For animals, baring teeth is a threat. We would be in trouble if we said “look, that cute dog is smiling at me,” when we saw a dog baring its teeth. We feel close to animals, so we attribute to them the same emotions we would have in a certain situation. If a dog comes to you with ears lowered, chin down, you may think they are sad or being pitiful. That is their non-threatening friendly look. Their excited “Hey! Let’s go!” look is easier to read. Scientists who observe animals say they do have emotions. They get excited, humiliated, threatened and confused by some things we donÔt normally think of. Some things we have in common though. We want to be touched, loved, we want food shelter, attention, territory, a purpose, loyalty, belonging, exercise and fun.

Some things that are important to them, we don’t understand. Most animals, in a group, want to know who is in charge. Is it you? Is it someone else in the family? If you aren’t in charge, then they are. That can be what some animals want. It can produce anxiety in others. I had a greyhound living with me for a while, and I took her with me to a start-up weekend for a new ministry in this district. After a few hours with the members of this church, she walked to the center of a circle we were talking in, turned to face the man who was in charge, and bowed deeply. Was he the President of the congregation? No. Was he the new minister? No. Was he talking the most? No. He was simply one of the founding members, and one of those members who, by virtue of who they are and who they have been, are chieftains in the group. She instinctively knew who was the top dog in that group, and she bowed.

This Sunday we are celebrating a Blessing of the Animals. Why would be bless animals? Because they bless us so often. We don’t talk about them very often, but animals as companions have touched almost all of us, and it is good to acknowledge that. . As children we may have fallen asleep with the purring weight of a cat on our chest. Or on our head. We watched TV in the company of the family dog. We went exploring in the woods and our parents would feel safer knowing that the dog was along with us. They comforted us when we cried, they made us laugh, they were a personality in the midst of the family. For most of us, they still do those things. Here is what people say about animal companions: they give unconditional love. They forgive you anything. They think you are the be all and end all of the universe. They are sensitive to your feelings. They don’t care what you look like, what your sexual preference is, what your skin color or your car model or your job is. They just love you because you belong to them.

Animals have been in relationship with humans for thousands of years. Often in a mutually beneficial way. Often hurting one another. Humans were traveling with jackals, helping each other hunt. The dogs hung around the campfires and ate scraps, sounded the alarm for intruders. Enjoyed some protection from the humans, and gave them protection in turn.

In ancient Egypt, they worshipped cats and dogs. By that time, people had dogs as pets. We know because they were buried, sometimes, with their favorite dogs. The god of cats was named Bast. Egypt was the first country we know of that had laws against harming dogs.

In our country we have laws against cruelty to animals, but in animal farming and animal experimentation, we still perpetrate cruelties that are devastating to face. Some among us prefer not to eat any animal meat, others just want to work for lessening unnecessary suffering in the animals that are raised for food. That is not the purview of this sermon, though, as we are talking about animals that act as human companions. Feelings are strong enough about the animals that live in our homes. I do want to get into talking more about animal rights, just not this morning.

Animals as companions can do so much for us. A study published in the Journal of the American Geriatrics Society in May, 1999 demonstrated that older people who have pets tend to have better physical and mental well being than those who don’t. A 1997 study showed that elderly pet owners had significantly lower blood pressure overall than their contemporaries without pets. There is an experimental residential home for the elderly called the Eden Alternative, which is filled with over 100 birds, dogs, and cats and has an outside environment with rabbits and chickens, has experienced a 15 percent lower mortality rate than traditional nursing homes over a span of five years.

Animal Assisted Therapy has been beneficial for kids recovering from abuse or other trauma. There are a few therapeutic homes for kids that use animals to calm agitated kids, to connect with autistic kids, to heal wounded kids. Mending a bird’s wings, caring for sheep and cows, sitting with cats on your lap, relating to dogs, seems to be healing for children. Helping another life through the caring of disabled or unwanted animals teaches nurturing and lets the children see beings who are surviving and relearning trust, just as they must do..

Even for ordinary families in ordinary time, there is a strong psychological and emotional attachment between people and their pets. Studies have revealed that most pet owners view their pets as both improving the quality of family life by lessening tension between family members and waking up their owner’s compassion for living things (Barker, 1993; Pet Theories, 1984; Voith, 1985).Using a projective technique to investigate owners’ closeness to their pet dogs, one study (Barker and Barker (1988, 1990) found that dog owners were as emotionally close to their dogs as to their closest family member. They reported that more than one-third of the dog owners in their study were actually closer to their dogs than to any human family member. I read a book called The Social Lives of Dogs by a classically trained anthropologist who began observing dogs instead of far off tribes. She and her husband had a dog who the husband described as “the keeper of my soul.” He and the dog were inseparable. She asked him idly one day if he had to choose, would it be her on the dog. He was quiet for a moment. “Don’t ask me that,” he answered.

Companionship helps us be healthy and happy. It is part of the art of living.

Economist John Maynard Keynes, saw the purpose of human history as our species learning to “cultivate the arts of life.”

It was in a publication called “Yoga World” that I saw a wonderful description of how to be a good companion. Sometimes an animal can be this to a human, sometimes a human can be this to an animal. Sometimes we can find this with another human. To be a good companion, it says, “You will need to be caring and concerned about his or her happiness. As a friend, you will want to share his or her concerns and labors. Naturally, you will want to make his, her, life more pleasant. You will have to know life and yourself well enough to become trustworthy, capable of keeping your agreements. To be a friend, your word must be true. A true friend, you will hold good will in your heart even when you misunderstand or distrust your gracious companion. You will refuse to indulge bad moods brought on by your inadequacies. It is not easy to be a true friend. ” May we all find a being like this is our lives. May we sometimes be able to be a friend like this ourselves, to another being. Our job here on earth is to learn how to love and be loved. As our animal companions teach us those things, we are grateful to them.

We have our animal blessing at Brigid rather than in October on St. Francis Day. We celebrate our earth-based connections by celebrating in the Spring, in the time when the earth is waking back up from its winter dormancy.

Our theology:: we are all priests and priestesses, and can channel the energy of blessing from the mystery. This is why I invite you to bless your own and one another’s animals. We can ask God to bless our animals or we can bless them just asking the Divine Spark to flow through us and grant our animals blessing We bless by wishing good things for the animals in our families, and by promising them we will love them to the best of our capacity, that we will learn from them, respect them, and that, when it’s time to let them go, we will let them go with honor.

Bless you for depending on me, for trusting me with your well being. Thankn you for all you give me in return. Companionship. Attention, your warm furry body next to me on the sofa, your tail wagging in joy at my return. Your delicious eggs for my breakfast.

You have a safe warm place in my heart and, if you leave this life before I do, I will carry your memory with me. You opened my heart. You taught me compassion and connection.

“We Give Thanks For The Animals”
by Gary Kowalski

We give thanks for the animals
Who live close to nature,
Who remind us of the sanctities of birth and death,
Who do not trouble their lives with foreboding or grief,
Who let go each moment as it passes,
And accept each new one as it comes
With serenity and grace.
Enable us to walk in beauty as they do
At one with the turning seasons,
Welcoming the sunrise and at peace with sunset.
And as we hallow the memory of good friends now departed,
Who loved abundantly and in their time were loved,
Who freely gave us their affection and loyalty,
Let us not be anxious for tomorrow
But ask only that kindness and gratitude fill our hearts,
Day by day, into the passing years.

Blessing for All”
by L. Annie Foerster (adapted)

My furry, feathered and scaled friends, I greet you. You come from the same life force of creation that I do and I greet you as a sister (brother). May your days be filled with love and whatever else you may desire. May your tummy always be full and may you always have a place to rest. May you have many days of love with your human friends. May you play together and work together in gentleness and respect for one another… My furry, feathered and scaled friends, I say farewell. I am happy to have met you. May your life be blessed.

Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 16 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

Podcast: Play in new window | Download

Rev. Meg Barnhouse
January 15, 2017
First UU Church of Austin
4700 Grover Ave., Austin, TX 78756
www.austinuu.org

One of our UU principles is “the right of conscience and the use of the democratic process within our congregations and in society at large.”

Sermon

E. B. WHITE: Democracy is the recurrent suspicion that more than half of the people are right more than half of the time.

J. WILLIAM FULBRIGHT: In a democracy, dissent is an act of faith.

HOWARD WINTERS: Civilization is the process in which one gradually increases the number of people included in the term ‘we’ or ‘us’ and at the same time decreases those labeled ‘you’ or ‘them’ until that category has no one left in it.

Our seven principles are at the center of Unitarian Universalism. Of course, given this movement, there is a bit of controversy. They are not to be read as a creed, giving us a line to toe as we articulate what we believe. They are a “sense of the group,” to use a Quaker phrase.

The fifth principle says that we covenant together to affirm and promote “The right of conscience and the use of the democratic process within our congregations and In society at large.” Our congregations are run with a combination of representative democracy and an old fashioned Vermont town meeting.

In order for Democracy in congregations to work well we have to trust that our input is needed in order to make things work. We have to rouse ourselves and develop an interest in the articulation of the purposes and direction of the church. That’s why we put money and time into this church. That wakes up your attention and makes you feel like you are integral to the running of the place. We have to trust our instinct and our brain and say our opinion about how things are run,

Democracy works best when we trust the process. It’s sometimes hard to do that. Winston Churchill famously said that Democracy is the worst form of government there is, except for all the others that have been tried.

Let me talk about churches first, then we’ve mention our country. In a lot of churches, that’s hard for people. Sometimes you hear that the rich people run everything. Sometimes you hear that the retired people run everything .. Mostly it’s the people who have time, energy and willingness to run things who run everything, although people also help run things here who have very little extra time or money. In a friend’s congregation, one Sunday a party of people came to him after the service, very upset, asking about what this “Core Committee” was. “Core Committee?”

“Yes,” said one of them. “I always suspected there was a committee that ran everything, and now I know because I overheard two people talking about it in the sanctuary after church.”

Turns out they were talking about the Decor Committee. Someone dear had donated a very ugly piece of art to the church and insisted that it be put up behind the pulpit. A Decor Committee was formed to keep this from happening again.

We can do pretty well with democracy in this congregation, and we want to. We have a covenant for our meetings that states that we invite opposing points of view, and that those be heard respectfully, Once in a while the covenant is broken, and whoever broke it gets a nice letter from the President reminding them of the covenant. We vote, and the votes are fairly counted. We don’t attain the ideal, but we aim for it. We can see it from here.

I sure do wish I could stop here, but our principle says we want to promote Democracy in our society at large. Leaving aside the question of whether we can trust those in power (our whole system of government is set up in the belief that you had better not trust anyone in power). Can we trust our information? Can we trust the voting process?

As I have studied about Democracy, I have read many opinions about obstacles to a smoothly running Democracy

One obstacle is that people don’t know the rules about how the governing process works. We need Civics education, and we will be exploring how to do that for ourselves and our children in this congregation.

Fairness Doctrine

One obstacle to Democracy, in some people’s view, is that in August 1987, under the Reagan administration, the FCC abolished the Fairness Doctrine by a 4-0 vote. The Fairness Doctrine, as many of you remember, required radio, TV and print news to cover both sides of the issue they were covering. When the Supreme Court first declared it Constitutional, they stated that if it ever were to inhibit free speech it should be scrapped. In the mid 80’s the FCC decided that there were no longer a limited number of stations possible, what with cable (and now the Internet) and since there were not limited sources for news, each one could do as it pleased and not have to cover both sides. In the law of unintended consequences, people have “red” stations and “blue” stations now, and there seem to be “red” facts and “blue” facts. Polarization hurts Democracy. On the other hand, the re-instatement of the FD might dull uninhibited talkshow energy by forcing hosts to conform to the government’s view of balance.

Another obstacle to the clean running of government of the people, by the people, for the people, is that corporations are now treated under the law like people. Tom Stites wrote a well-researched article about this in a special issue of THE WORLD magazine that was all about corporations and politics.

The fourteenth amendment guarantees “No State shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States; nor shall any State deprive any person of life, liberty, or property, without due process of law; nor deny to any person within its jurisdiction the equal protection of the laws.”

Corporations gained personhood through aggressive court maneuvers culminating in an 1886 Supreme Court case called Santa Clara County v. Southern Pacific. Until then, only people were protected by the Bill of Rights, and the governments the people elected could regulate corporations as they wished to. But with “personhood,” corporations steadily gained ways to weaken government restraints on their behavior-and on their growth. After steady progress over the decades, they made huge strides in the 1970s through Supreme Court rulings that awarded them Fourth Amendment safeguards against warrantless regulatory searches, Fifth Amendment double jeopardy protection, and the Sixth Amendment right to trial by jury. On the surface, when the big corporations and people have the same rights, they are equal, and the playing field is level. But the size and wealth of corporations tip the field toward the corporations so the field becomes too steep to play on. Just how powerful have corporations become? The biggest ones are so big that in 2001 fifty-three of the world’s hundred largest economies were corporations and only forty-seven were nations. For example, the annual sales of Wal-Mart that year exceeded the gross domestic product of Sweden. And corporations are growing: Five years earlier, only fifty-one of the planet’s biggest economies were corporations; since then corporate expansion crowded two more nations out of the Top 100.

If a nation-sized corporation with its huge treasury and squadrons of lawyers wants to exercise its free speech rights in a shouting match with a citizen who is exercising her or his free speech rights, can this be a fair fight?

The Supreme Court has ruled that corporate political speech includes the right to spend millions on lobbying in Washington and to contribute more millions to political campaigns, and corporations spend to make friends in Washington.

“The end result,” says Ward Morehouse, an activist in his 70’s who is a third generation UU, “is that they exercise greater rights than actual persons, and this is an absurd situation.” Morehouse says that in addition to the rights granted them by the Supreme Court, under the law corporations have limited liability, can live on indefinitely, and, while their employees may be tried in criminal courts, corporations themselves cannot.

Stites. UU WORLD  magazine

Corporations live forever, and they are rich, with less moral sense than individuals, with less investment in the far future over current profits, as current profits are how their shareholders measure their desirability, therefore their viability. What if there were individuals with no children, no relatives, endless funds, who would live forever and be able to pursue goals and vendettas, with the brain of ten people, with little morality and the mandate to make money at the expense of every other matter? This person would be a force with which to be reckoned.

A lawyer said : “Corporations have been enthroned and an era of corruption in high places will follow, and the money power of the country will endeavor to prolong its reign by working upon the prejudices of the people until all wealth is aggregated in a few hands and the Republic is destroyed.” Who was that? Abe Lincoln

We need to wake up and join the protest. Our UUA President Bill Sinkford called us to action:

“There is work to be done. I’m not talking about simply affirming the importance of voting, nor of simply promising to vote ourselves. I’m talking about mobilizing to get out there and work to prevent the travesty of the last election from recurring. We want to see this nation’s promise of democracy restored, and to do what we can to ensure that everyone’s vote gets counted. “

We join Women for Good Government, or Better Together, or any of the 3000 new groups registered on the Indivisible site. We do what those congressional staffers (Lloyd Doggett’s staffers) who are now being listened to nation wide.

Mostly we do not let ourselves despair. We get trained for Sanctuary in the Streets, where we learn how to interrupt ICE officers seeking to arrest an undocumented person by asking for warrants, and making sure they are acting the way they should act with citizens watching.

My friends, do not lose heart. We were made for these times. I have heard from so many recently who are deeply and properly bewildered. They are concerned about the state of affairs in our world now. Ours is a time of almost daily astonishment and often righteous rage over the latest degradations of what matters most to civilized, visionary people.

You are right in your assessments. The lustre and hubris some have aspired to while endorsing acts so heinous against children, elders, everyday people, the poor, the unguarded, the helpless, is breathtaking. Yet, I urge you, ask you, gentle you, to please not spend your spirit dry by bewailing these difficult times. Especially do not lose hope. Most particularly because, the fact is that we were made for these times. Yes. For years, we have been learning, practicing, been in training for and just waiting to meet on this exact plain of engagement.

I grew up on the Great Lakes and recognize a seaworthy vessel when I see one. Regarding awakened souls, there have never been more able vessels in the waters than there are right now across the world. And they are fully provisioned and able to signal one another as never before in the history of humankind.

Look out over the prow; there are millions of boats of righteous souls on the waters with you. Even though your veneers may shiver from every wave in this stormy roil, I assure you that the long timbers composing your prow and rudder come from a greater forest. That long-grained lumber is known to withstand storms, to hold together, to hold its own, and to advance, regardless.

In any dark time, there is a tendency to veer toward fainting over how much is wrong or unmended in the world. Do not focus on that. There is a tendency, too, to fall into being weakened by dwelling on what is outside your reach, by what cannot yet be. Do not focus there. That is spending the wind without raising the sails.

We are needed, that is all we can know. And though we meet resistance, we more so will meet great souls who will hail us, love us and guide us, and we will know them when they appear. Didn’t you say you were a believer? Didn’t you say you pledged to listen to a voice greater? Didn’t you ask for grace? Don’t you remember that to be in grace means to submit to the voice greater?

Ours is not the task of fixing the entire world all at once, but of stretching out to mend the part of the world that is within our reach. Any small, calm thing that one soul can do to help another soul, to assist some portion of this poor suffering world, will help immensely. It is not given to us to know which acts or by whom, will cause the critical mass to tip toward an enduring good.

What is needed for dramatic change is an accumulation of acts, adding, adding to, adding more, continuing. We know that it does not take everyone on Earth to bring justice and peace, but only a small, determined group who will not give up during the first, second, or hundredth gale.

One of the most calming and powerful actions you can do to intervene in a stormy world is to stand up and show your soul. Soul on deck shines like gold in dark times. The light of the soul throws sparks, can send up flares, builds signal fires, causes proper matters to catch fire. To display the lantern of soul in shadowy times like these – to be fierce and to show mercy toward others; both are acts of immense bravery and greatest necessity.

Struggling souls catch light from other souls who are fully lit and willing to show it. If you would help to calm the tumult, this is one of the strongest things you can do.

There will always be times when you feel discouraged. I too have felt despair many times in my life, but I do not keep a chair for it. I will not entertain it. It is not allowed to eat from my plate.

The reason is this: In my uttermost bones I know something, as do you. It is that there can be no despair when you remember why you came to Earth, who you serve, and who sent you here. The good words we say and the good deeds we do are not ours. They are the words and deeds of the One who brought us here. In that spirit, I hope you will write this on your wall: When a great ship is in harbor and moored, it is safe, there can be no doubt. But that is not what great ships are built for.

By Clarissa Pinkola Estes
American poet, post-trauma specialist and Jungian psychoanalyst, author of Women Who Run With the Wolves.

Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 17 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

Podcast: Play in new window | Download

Rev. Meg Barnhouse
January 8, 2017
First UU Church of Austin
4700 Grover Avenue, Austin, TX 78756
www.austinuu.org

This element in the Buddhist Eightfold Path asks us to experiment with examining our means of making a living. Can we make a living without harming anyone? Can we make a living without violating other people?

Call to Worship

This is a story that Buddhist teacher Eric Kolvig tells: “I was late for a meeting, and I was quite stressed. I got off the turnpike and drove up to the toll booth feeling quite stressed, and the woman in the toll booth took my money and gave me the most extraordinary smile — it was just amazing. It was like having the Dalai Lama take your money at the toll booth. It was an extraordinary experience.”

Reading

A VISION
by Wendell Berry

If we will have the wisdom to survive, to stand like slow growing trees on a ruined place, renewing, enriching it, if we will make our seasons welcome here, asking not too much of earth or heaven, then a long time after we are dead the lives our lives prepare will live here, their houses strongly placed upon the valley sides, fields and gardens rich in the windows. The river will run clear, as we will never know it, and over it, birdsong like a canopy …. Families will be singing in the fields. In their voices they will hear a music risen out of the ground. They will take nothing from the ground they will not return, whatever the grief at parting. Memory, native to this valley, will spread over it like a grove, and memory will grow into legend, legend into song, song into sacrament. The abundance of this place, the songs of its people and its birds, will be health and wisdom and indwelling light. This is no paradisal dream. Its hardship is its possibility.

Sermon

I heard a man in the hospital say “I had a wasted life.” There was such sorrow and resignation in his voice. What would make a person say that, as he lay, old and running out of road, in a hospital bed? What kind of a life can I live, I thought, so that I won’t think that when I’m lying in a hospital bed facing my end?

We are more than halfway through the sermon series on the Buddhist 8-fold path, and the element we’re going to talk about today is “Right Livelihood.” It’s about making a living at something that helps the world rather than harms it. Again, the Buddhist teachers don’t ever say you’re a bad person for working at a hedge fund selling credit default swaps and blowing up the world economy. They say if you want to have peace, if you want your soul to be free, add to the life in the world, not to the suffering.

Many people, if they had the choice, would not do most of the work they do. We do it to feed our families, to pay our rent or the mortgage, take care of our children, change the diapers, fix meals, buy socks and medicine and gasoline. You spend the coin of your life’s time and energy to receive the things you and your family need.

Work for pay is not all of it, though. Right livelihood is about how you spend your life’s coin working at home raising children or caring for elderly parents. We also work on volunteer projects, we make phone calls to our representatives and senators, we run for local office, we spend ourselves to make our community a better place to live. Our lives are slowly paid out, traded, spent. If we do it right, we will feel that we got good things in trade for our time and energy. If we see our work as the trade of our energy for security, for freedom, for family life, pleasure, rich experiences, the betterment of others, then at the end of our lives we will look back on life well spent.

Many among us spend more time in work for pay than in any other aspect of our lives, except for sleeping. We pour a lot of our vital energy into it, and so it is important what work we choose. It is important to be clear about why we do it, what values and principles guide us as we work. It becomes important to explore how to be there at work in a way that can be a spiritual path.

If we practice, we can notice how our work can transform us and others. You heard the story that Buddhist teacher Eric Kolvig tells:

“I was late for a meeting, and I was quite stressed. I got off the turnpike and drove up to the toll booth feeling quite stressed, and the woman in the toll booth took my money and gave me the most extraordinary smile — it was just amazing. It was like having the Dalai Lama take your money at the toll booth. It was an extraordinary experience. It was the highest quality contact that I had that day, or that week, with someone who was obviously a bodhisattva — someone who basically took their work and, because they transformed it, there was a very deep, human connection, even though it only lasted for seconds.”

Most of us have to work for money. An important question to ask ourselves is “How much money do we need?” What is enough? Most Americans feel that everything would be great if they could make just 20 percent more than what they do. Whether you make 34,000 or 349,000, you feel things would be their best if you made just 20 percent more. Right Livelihood means making time for our families, our health, our community.

Most American work places do not give much room for time off, for play, for volunteering. We look in amazement at the 30 hour workweek of some European countries, at the several 6 week vacations people take, at the laws that employees don’t have to respond to the boss’ emails outside of work hours.

Many workplaces are toxic with disharmony, with all kinds of politics and struggles over power, and sometimes we can make a difference in that by refraining from participating in the toxicity, by being a centered and compassionate presence there. Most jobs encourage overwork, which is one of the main harms that our jobs do. Thomas Merton, a Trappist Monk and a writer, says:

The rush and pressure of modern life are a form, perhaps the most common form, of its innate violence. To allow oneself to be carried away by a multitude of conflicting concerns, to surrender to too many demands, to commit oneself to too many projects, to want to help everyone and everything, is to succumb to violence. More than that, it is cooperation in violence. The frenzy of the activist neutralizes her work for peace. It destroys his inner capacity for peace. It destroys the fruitfulness of her own work, because it kills the root of inner wisdom which makes work fruitful.

Over-activity is a form of violence that actually does harm our beings and to our families, and we live in the most hyperactive society in the history of the world. I think most of us are challenged by that. How do we find balance in our activities? How do we remind ourselves to take a Sabbath, a day of rest?

If I’m too busy, then there might be no time for the children, for a partner or spouse. It’s really important to ask, “How much do I need? How much activity do I need to do to stay balanced? How much income do I need in order to live a balanced life? Can I live with less, and work less?” Thoreau says, “How much of my life will I give to possess this thing?”

Right Livelihood asks us to love our world through our work, to be “slow-growing trees in a ruined place,” to quote our reading from Wendell Berry, “asking not too much of earth or heaven” (or ourselves and our families) to think of the lives our lives prepare. Work provides a daily opportunity to put our beliefs into action, to bring an intention to work together in a friendly way, treat people fairly and pleasantly, bring out the best in our co-workers, rein in our egos, and see what freedom and harmony can come our way. It’s a challenge to do our activist work, as well, in a way that mirrors the word we dream about: kindly, not frenzied, grounded, in for the long haul, understanding that this is a marathon and not a sprint. Resistance rooted in spirit is grounded, longer lasting. Let’s take care of each other out there.

Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 16 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

Podcast: Play in new window | Download

Rev. Meg Barnhouse
December 11, 2016
First UU Church of Austin
4700 Grover Ave., Austin, TX 78756
www.austinuu.org

Our principles talk of a free and responsible search for truth and meaning. How do we seek the truth? Can we be like wise magi, bringing our gifts to the newborn Light?

Call to Worship
by Denise Levertov

Marvelous Truth, confront us at every turn, in every guise, iron ball, egg, dark horse, shadow, cloud of breath on the air,

Dwell in our crowded hearts, our steaming bathrooms, kitchens full of things to be done, the ordinary streets.

Thrust close your smile that we know you, terrible joy.

Reading
by Rabbi Rami M. Shapiro

Bless Adonai
who spins day into dusk

With wisdom watch the dawn gates open;
With understanding let
time and seasons
come and go;

With awe perceive
the stars in lawful orbit.

Morning dawns,
evening darkens;

Darkness and light yielding
one to the other,

Yet each distinguished
and unique.

Marvel at Life!
Strive to know its ways!

Seek Wisdom and Truth,
the gateways
to Life’s mysteries!

Wondrous indeed
is the evening twilight.

Sermon

Here we are at the season of holy days, when most religions originating in the northern hemisphere celebrate the return of the light. Hanukkah is the Jewish celebration of the light that burned in the temple longer than it could naturally have burned, a miracle of light in the darkness. Hinduism celebrates Diwali, the Pagans celebrate the Winter Solstice and Christianity celebrates the birth of the son at the same time that its Roman rulers were celebrating the birth of the sun. No one knows the historical truth of these stories, but we feel in our hearts that they have a different kind of truth, an inner truth that can teach us about ourselves, about how to live well, how to get along with the way the Universe seems to work, a truth of the spirit. We usually call these faith stories, and we contrast faith stories with historical truth. There is sometimes overlap, but that overlap is unimportant to the faithful.

I quake to speak about the truth today. I have been casual in my thinking. I assumed that the truth is something that agrees with facts, something most people agree on together and that people feel it’s important in news and conversation. I have spoken confidently about the thing called “the ring of truth,” saying that most of us can recognize it when we hear it. We say we affirm a free search for truth and meaning. You can’t have meaning without truth. A pile of lies can have no meaning other than someone feels contempt enough for the world that they blatherate a pile of lies and leave it there in the road for the rest of us to step in. To be asked to find meaning in a pile of lies is cynical and abusive.

We can have a free search for truth, but we have seen a shift. It used to be that we expected some spin in advertising, but there were truth in advertising rules that were enforced. It used to be that we expected some spin from politicians, even outright lying, but we remember when Paul Ryan shaved over an hour off his marathon time and the media chewed on that lie for weeks. It used to be that people hung their heads when they were caught lying. There was some sense of shame. We have had experience with people of no shame before. Rumsfeld, Cheney. We have had loads of experience with lying politicians, but there is a shift now to a politician who lies and acts as if you are stupid for expecting him to have told the truth. Now a PPP poll shows that 60% of Trump voters believe “millions of people voted illegally,” with no evidence and strong denials from Republican election officials. 67% of them believe that unemployment is up, even though the fact is that it has gone from 7.8 in 2009 to 4.6. 40% of Trump voters believe that he won the popular vote.

Daniel Patrick Moynihan famously said “Everyone is entitled to his own opinion, but not to his own facts.” You can say ” Facts show that millions of people did not vote illegally.” Those citizens say the so-called facts are being reported by biased sources. They don’t believe the New York Times or the Washington Post. They say Snopes.com is only accurate 50% of the time, even though Factcheck.org says it’s accurate most of the time. Factcheck is a program of the Annenburg Foundation. These citizens would say they don’t respect the Annenburg Foundation’s facts. They are compartmentalizing their faith from their intellect. Many of their preachers have trained them in not applying their minds to their strongly held faith. The stories they believe are faith stories, not historical facts, and they’re ok with that.

They have faith in Donald Trump. We’ve all seen the interview with one woman, who, shown that Trump had lied, said “I believe what he said because he said it. If he says it, it’s true.” I do not think Trump voters are stupid. I think they are treating their belief in him as they would a religious belief.

Epistemology is the study of how we know things. When you ask yourself “How can I know what is true?” You are asking about epistemology. You can dig one level deeper and ask “how do we know anything?” You discuss that different colors of light have different wavelengths, which are measurable. Data. But we interpret that data inside our minds, so we don’t know that the way I see that wavelength is the way you see it. I say “trees are green,” and you nod and agree, but there isn’t a way to know whether we are both seeing the same color. Science has its way of seeking truth which has to do with whether a certain result is able to be reproduced, whether a certain way of getting to your results is respectable. Peer review is a way of getting to truth. Can you get consensus? Do a certain number of scientists agree on this thing, which we might now call a “fact.” Philosophy has its way of talking about truth. Some philosophers say you can’t say anything is Truth with a capital T, but there are certain assertions we all believe, which we agree to act upon. We agree to act as if certain things are true. Some even assert that there is no way to know that you even exist. What if you are a puppy in Peru, dreaming that you are a human sitting in this sanctuary? Descartes says “I think, therefore I am,” but another philosopher is only willing to say “there is a thought.”

I don’t have the patience, these days, though, for relaxed discussions about the nature of truth. When you say “millions of people voted illegally,” that is either true or it is not. If it’s not true, it’s a mistake or a lie. (or you are “isolated in your own reality,” which is a way of talking about some forms of mental illness. This is not a fact about which the data sets can be interpreted many ways. It’s true or it’s not. The sense of alarm many of us feel is that we meet so many people who are isolated from reality. As a group. I imagine many of them feel that same alarm about liberals who believe the New York Times and Factcheck.org.

Our principle says we search, (in freedom and responsibility) for truth. We are at a strange point where it’s the preacher has to talk about defending, not a divine truth, but defending facts. I think those are things we can all agree happen in the actual world. Perceptions differ, true. Interpretations of data differ. But there are things we all agree to act upon as true. When millions of people agree to operate as though wholly different things are true from the ones we are acting on, a kind of vertigo results. It becomes difficult to find common ground.

I would have said, in more innocent times, that we all mostly agree that the New York Times aims to be truthful. When they are not, they apologize. They feel shame. We all would mostly agree that the Washington Post publishes the truth. If they find they are inaccurate, they apologize, they feel shame. I think they are still trying to live in that reality.

Now from the President-elect, the lies come fast and loud, and there is absolutely no shame in being found out. People in Macedonia make up fake news stories, and no one knows how to tell the difference. Some of us are learning to
1. Check the source. Is it a satire site? A fantasy news site? Is there a button you can push to make them show the actual news story highlighted in yellow?
2. What is the date on the story? Is it from yesterday or from 2011?
3. Does it sound too strange to be true? Does it fit with the facts as you know them?
4. Why would people do what the story says they did? Does it make sense?

We are in a morass of lies, and as of now it’s up to us to discern what’s true. In Europe there are laws about social media content, so the fake news is damped down a bit. Here, we are just starting to see that. Don’t be part of thoughtlessly repeating things that are deliciously shocking but possibly less than true.

What is truth? Is an ancient question. When Rabbi Jesus stood before Pontius Pilate for judgment, Pilate asked You are a king, then!” said Pilate. Jesus answered, “You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me. “What is truth?” retorted Pilate.

The Christian scriptures which talk about Rabbi Jesus as if he were a special part of the Divine call him the Word. The Greek in the New Testament translated this way is the Greek word logos. Logos is a concept whose many layers of meaning include not only “word,” but more on the order of “reason,” “structure,” “organizing principle.” Scholars think the author of this part of the scripture was educated in the Greek manner but was born a Jew. In the Jewish scriptures, the word is a creative force, especially the word of God. It’s how they described the creation of the skies, the oceans and the earth. In this religion, the creation wasn’t a birth from a great mother or a star, it was done by words. So when the gospel writer says “in the beginning was the word,” and implies that Rabbi Jesus and that word are the same, he is trying to communicate that he wants people to worship the reason of God, the Creative power of God, the underlying principles by which everything in the Universe is laid out. In this same gospel, the spirit of God is called the “Spirit of Truth.”

In my opinion, when we talk about truth, “capital T Truth,” we are talking about something that has this kind of generative power. We find truth and it changes things. It’s not just something to which we assent by nodding our heads sagely or clapping our hands and rejoicing that we have another bit of knowledge to add to our cocktail party conversation or our discussions with friends. In the view of these scriptures, love, light, reason, and the truth of things are ways of describing the divine.

Truth changes things. It’s moving or funny or challenging. When two people are talking authentically to one another, when they are connecting in truth and in love, they are having a nourishing, transformative experience. When someone lies, especially when they don’t care to pretend they’re not lying, the ground beneath our feet shifts, and we lose our balance. Something inside struggles to refute, struggles to understand, to derive meaning. The person who lies claims they are speaking impressionistically, speaking in “euphanism,” and that you are stupid for not realizing that. You quote them to themselves and they say “I never said that.” When you show them the video, they say “you were taking it out of context.” Unless you surrender to their worldview, your choices are to be stupid, to be confused, to be wrong, to be mocked, or to be an enemy.

This is how abusers set things up in a relationship. Their reality is the only one that has any worth. If you don’t share it, you are silly or dangerous, or misguided, or crazy. You can’t ever find your balance because the rules constantly change. Reality changes, and the only one who knows where it’s going isn’t telling you. You stop trusting your own perception of reality. Is the only way to respect the leader to surrender to them completely? Is disagreement disloyalty? If you stay in the abusive situation, your reality gets overwritten so many times you begin to doubt yourself.

This season we celebrate the birth of the Spirit of Truth. Let us bring the truth our gifts of attention, responsible evaluation of what we are told, let us acknowledge its importance in keeping the ground solid under our feet. Follow the star of truth, and it will get us through these days. The star is big enough to follow. It’s there in the day time, but it’s when the darkness falls, when you can’t see your way, that the star shines the brightest to guide us on.

Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 16 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

Podcast: Play in new window | Download

Rev. Meg Barnhouse
December 4, 2016
First UU Church of Austin
4700 Grover Ave., Austin, TX 78756
www.austinuu.org

The fourth element in the Buddhist Eightfold Path is “Right Action.” What did the Buddha suggest we think about as we consider our actions? What are we doing? Why are we doing it?

Many among us have been experiencing grief and depression about the results of the election. It’s not that the candidate we voted for lost the Electoral College, it’s that we must wake up to the fact that our friends and neighbors, our family members, can shrug off coarse, bullying, mean, ignorant and racist behavior. That they believed the other candidate when he said he knew how to do the job and handed him the reins of government, that the white nationalists are in the White House now and someone who’s behavior disgusts us is representing us on the world stage. He’s blundering around, and we fear that the delicate balances among nations will shake and give way. We’re sad and worried, and it’s hard to know what to do.

In times like these, as I’ve said, we go back to basics. The 7 Principles, the 8-fold path, the Golden Rule, the precepts we follow, our core values. First of all, it’s okay not to know what to do. It’s okay to be sad.

Buddhist teachers say, as I often remind myself, “Pain is inevitable. Suffering is optional.” We tell ourselves stories about what is happening, and we suffer from our stories. Then what happens is something we didn’t even think to worry about! One of the opportunities to do something is happening in the snow in ND. So many of us are going to Standing Rock. It seems like the next right thing to do. Take your body there. Be a protector if you are a vet. Be a chaplain if you are a minister. Be a healer if you are in one of the healing professions. Attend the Women’s March on January 21, either in DC or here in Austin in the local version of the protest. Find out how to go with us to the detention centers to visit with the women and their children being held there. We are galvanized, ready to be called into action. The Second Saturday volunteering group starts next Saturday – just show up at the church with or without the kids, and choose which service opportunity will do the most good.

Don’t waste your outrage, focus it. Pick two things to be working on, worried about. There are so many that if we try to spend passion and energy on them all, we burn out and grind to a halt. Find out what’s real and what’s made up. I was outraged about the list of liberal academics being put together. Look a little deeper, and it’s a college kid asking other college kids which professors are too liberal for them, a rate-your-professor kind of thing. It could grow, it could be used by those in authority, but that’s not what it is, yet.

How do we find the balance of being alert but not fearful. “Fear is the mind-killer,” those of us who are Frank Herbert fans will remember. Fear makes us want to howl, to hide under our beds, to obsess about how to make it stop. Alert, aware that there is a struggle to come, but it has been there for many already. Awake, understanding that, for half the country, racism is not any kind of a deal breaker. Alert, awake, and active. James Luther Adams, a Unitarian theologian, wrote extensively about his concern about American Facism. One of the most effective ways to stand against it is to be active in voluntary organizations, to band together with people of like values (the way we are doing this morning) and to be active in grass-roots lobbying (which we are doing on Feb 15?) knocking on doors, helping good candidates run for local offices.

How do we have the strength to move away from our fear? Spiritual practice. Building a sturdy spirit. We are talking today about the 8- fold path of Buddhism. It teaches how to be a person who does the right thing.

Right action is the name of this element, one of the three that talks about ethical behavior. Last month we talked about right speech, this month is right action, and next month will be right livelihood.

The reason to act rightly is not to avoid some hell in the afterlife, but to have a good happy life while you’re here.

Buddhist teacher Eric Kolvig says “Basically, we do our spiritual practice (meditation and ethical behavior) in all of its aspects to achieve two things: to achieve a clear mind-that is, to achieve wisdom; and to achieve an open heart-that is, to achieve love and compassion.”

The Buddha gave five precepts with which to experiment. If you live according to the five precepts of right action, you will be giving a gift to yourself and to the world, as you add good to the world. These are not commandments; they are trainings for setting the heart free from suffering and pain. Buddhists say “please don’t believe what I say. Try it for yourself and see what happens.”

We do the right thing in order to be joyful and free. We do it as a gift to the world, and so that we will be safe for people to be around. So many people in this world will steal, lie, rape, hit, babble, yell, hurt. If we are non-harming in our lives, we create a space of safety. If each one of us in this room held open a space of safety, think how much better this world would be. We all can be non-harming when we are well rested, well fed, with gas in the tank and money in the bank. It’s when life takes a spin that we get mean. Practice, spiritual practice, is to strengthen us so that no matter what happens we can find joy and peace.

So we take the right action. If we don’t know what that is in the large sense, we do the next right thing.

How do you know what the right thing to do is? You listen to the wisdom inside you. What does that little voice say? You ask how would you feel if someone did it to you. You ask is it fair, is it harmful to me or to others? How will you feel about yourself and about the world later if you do it?

We soulful Unitarian Universalists pay attention to our actions, asking two simple questions: “What am I doing?” “Why am I doing it?” If you give away some things or some money, I hope it sets you free and makes you happy, if you make amends to someone you have hurt, or let resentments go toward someone who has hurt you, I hope that sets you free and makes you happy. May you be blessed. May you be forgiven, may you be joyful. May it be so.

Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 16 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.