Richard Rohr Meditation: Completing the Divine Circuit

Let me describe God’s universal love as best I can: love is recognizing oneself in the other by realizing they are not other! We are all in this together. We normally have to start with little others—beloved, friend, child, parents—to be ready for the great leap into the Great Other. This is a continuous mirroring process from both sides, and God does it first of all in us, so we can learn to pass it on. Paul says it well: “At present we see indistinctly, as in a mirror, but then we shall see face to face. At present I know partially; then I shall know fully, as I am fully known” (1 Corinthians 13:12).

The GOP health-care bill shows the need for regular order.

Kennedy was the showy performer in that ugly spectacle, but Senator Biden, as chairman of the Judiciary Committee, was the stage director. Prior to Bork’s nomination, Biden had in fact said that he would support it: Bork was, after all, a distinguished legal scholar with a long history in public service. Bork had many challenges in front of him: For one thing, he was very sharp-elbowed in intellectual disputes, which had not won him very many friends.

.. The Senate majority leader at the time was Democrat Robert Byrd, a man who had rejoiced in the title of Exalted Cyclops of the Ku Klux Klan, and who held a grudge against Bork for his role in the Watergate scandal, during which Bork had fired special investigator Archibald Cox on the orders of President Richard Nixon.

.. The Senate majority leader at the time was Democrat Robert Byrd, a man who had rejoiced in the title of Exalted Cyclops of the Ku Klux Klan, and who held a grudge against Bork for his role in the Watergate scandal, during which Bork had fired special investigator Archibald Cox on the orders of President Richard Nixon.

.. The Democratic primary field was very full: There was Biden

.. Biden could not afford to stand by his earlier assessment of Bork and announced his opposition to the nomination shortly after it was made formal.

.. The 14 hours Senator Byrd had spent filibustering the Civil Rights Act of 1964 did not prevent him from becoming the Democratic leader in the Senate.

.. The Bork nomination, on the other hand, was an ordinary piece of government business elevated by Democrats to the status of national emergency in the service of narrow partisan interests. Biden was running for president, Kennedy was running for conscience of the Democratic party, and Byrd, frustrated by Republicans’ lack of cooperation on a number of his spending priorities, had promised: “They’re going to pay. I’m going to hit them where it hurts.”

.. The hysteria and vitriol directed at Bork were of a sort rarely seen since the early 19th century. But they quickly became commonplace.

.. But the rules of the game are not all there is to the game. What in another context might be called “sportsmanship” is in politics a question of prudence and even of patriotism, forgoing the pursuit of every petty partisan advantage made possible

.. The progress from Robert Bork to Merrick Garland is a fairly obvious story, but there is more to it than that:

  • The increasing reliance upon legislative gimmicks such as omnibus spending bills and retrofitting legislation to fit with the budget reconciliation process,
  • the substitution of executive orders and open-ended regulatory portfolios (“the secretary shall . . . ”),
  • the prominence of emergency “special sessions” in the state legislatures,
  • the absence of regular order in the legislative and appropriations process —

all are part of the same destructive tendency. Procedural maximalism in effect turns the legislative system against itself, substituting the exception for the rule and treating every ordinary item of business as a potential emergency item.

.. at the time, their numbers in the Senate were enough to secure their victory without a filibuster. But the course they set in those hearings — one of maximal confrontation, of reaching for whatever procedural cudgel is close at hand — led directly to our current state of governmental dysfunction.

.. at the time, their numbers in the Senate were enough to secure their victory without a filibuster. But the course they set in those hearings — one of maximal confrontation, of reaching for whatever procedural cudgel is close at hand — led directly to our current state of governmental dysfunction.

.. The recently proffered Republican health-care bill instantiates much of what is wrong with our politics:

The bill was constructed through an extraordinary process in which there were

  • no hearings,
  • no review from the Congressional Budget Office, and
  • no final text of the legislation until shortly before the vote.
  • The process is erratic and covert rather than regular and transparent.
  • It was put together in a purposeful way to avoid substantive debate and meaningful public discourse,

making the most of the majority’s procedural advantages for purely political ends.

.. As Rod Dreher recently put it, Republicans will have to choose whether they love the rule of law more than they hate the Left.

.. Republican populists who argue that the GOP must play by the same rules in the name of “winning” have very little understanding of what already has been lost and of what we as a nation stand to lose.

The United States will not thrive, economically or otherwise, in a state of permanent emergency.

.. What’s truly remarkable about our current constant national state of emergency is that no one can say exactly what the emergency is. But we all seem to be very sure that something has to be done about it right now, that we must rouse ourselves to excitement about it, and that the ordinary rules of lawmaking and governance no longer apply.

There is not much political mileage to be had from arguing for regular order, transparency, and procedural predictability — but that’s part of what makes those things so valuable. Order in the little things is a necessary precondition of order in the big things. Orderly government cannot be built on a foundation of procedural chaos.

Richard Rohr’s Meditation: Losing Myself to Find Myself

Your “false” self is how you define yourself outside of love, relationship, or divine union.

.. To move beyond this privately concocted identity naturally feels like losing or dying. Perhaps you have noticed that master teachers like Jesus and the Buddha, all the “Teresas” (Ávila, Lisieux, and Calcutta), and the mystical poets Hafiz, Kabir, and Rumi talk about dying much more than we are comfortable with. They all know that if you do not learn the art of dying and letting go early, you will miss out on the peace, contentment, and liberation of life lived in your Larger and Lasting Identity, which most of us call God.

.. Christians are much more disciples of Plato (body and soul are at odds) than we are of Jesus in whom “the Word became flesh” (John 1:14), where body and soul are willing partners. Jesus even returned to the “flesh” after the Resurrection, as all accounts make very clear, so flesh cannot be bad for us. Our bodies are, in fact, the hiding place for our divinity. (This is why I believe in the necessary physical resurrection of Jesus, admittedly in a new form of physicality.)

Richard Rohr’s Meditation: Sharing in God’s One Spirit

The Holy Spirit is God’s very own life shared with us and residing within us (see John 20:22). When we pray, we are steadfastly refusing to abandon this Presence, this True Self, this place that already knows we are beloved and one with God. But our false “contrived” self is so needy that we must practice living in this presence through conscious choice (“prayer”) at least once, but preferably many times, every day. Contemplative prayer is “our daily bread” that keeps us nourished so we can dare to believe the Gospel, to trust the Divine Indwelling, and to remember our God-given identity.

.. The True Self cannot really be hurt or offended. The false self–our egoic identity–is offended every few minutes. But if we notice when we take offence, and what part of us is offended (always a provisional identity), this will train us to gradually reside more and more in the Big Truth. (Most of John 14-16 circles around this message.) Thomas Keating charts conversion as a series of necessary humiliations to the false self.

In order to fully experience the intrinsic union we already have with God, who is Love, it seems that we need to first be love ourselves in some foundational way. We can only see what we already partly are, which is why I like to call it a mirroring process.

.. Sometimes people will come up to me and say, “Oh, Richard, you’re so loving!” But I know I’m not–and I know they are! They are seeing themselves in me. Spirit recognizes Spirit. To know the Truth, one must somehow be abiding in that Truth, and the deepest Truth of every human is Love, as we are created in the image and likeness of an infinitely Loving God (Genesis 1:26-27), which Christians call Trinity.

.. If we are in a state of negativity, what Julian of Norwich calls “contrariness,” we won’t be love or see love. We must watch for this contrariness–we all experience it quite frequently–and nip it in the bud. This contrary self often takes three forms:

  1. comparison (common in the female);
  2. competition (common in the male);
  3. and contrariness or oppositional energy (common in all of us).

Our false self is actually relieved and empowered when it has something to oppose. The clearest identifier of untransformed people is that they are living out of oppositional energy, with various forms of comparing or competing, judging and critiquing. As long as we do this, wenever have to grow up; we just show how others are wrong or inferior.

.. In the Hindu tradition, darshan (or darsana) is to behold the Divine and to allow yourself to be fully seen. Many Hindus visit temples not to see God, but to let God gaze upon them–and then to join God’s seeing which is always unconditional love and compassion. During your time of contemplative prayer, allow God’s eyes to behold your nothingness and nakedness. Imagine God looking upon God’s Self within you, loving what God sees. If thoughts, emotions, or sensations distract you, return your awareness and attention to receiving God’s gaze.

When your practice has ended, commit to seeing God’s presence in someone or some creature this day. If appropriate, you might greet them by placing your palms together at your chest, bowing, and speaking “Namaste.” (Namaste is a familiar Indian greeting which means “I bow to the divine in you.”) Or you might say, “The Christ in me sees the Christ in you.”