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Celebrating The Web

This morning I ask you to join me in taking a new look at our Unitarian Universalist Seventh Principle.  Many of us who have found our way to Unitarian Universalism, and to this congregation, know, and feel a special attachment to this principle.


"We Unitarian Universalists covenant to affirm and promote respect for the interdependent web of all existence of which we are a part."


I carry my Seven Principles wallet card with me everywhere I go so I can give it away, as it was given to me.   I now refer to, and recite our Seven Principles often.  And for three years after I first encountered the Seventh Principle,  I was content with it.  When I heard that the UUA was re-examining the Seven Principles, not having seen the proposed changes, I was worried that the power of this principle might be diminished for me.     As it turned out, the Seventh Principle was not­ changed, but these days I'm not as content as I once was.


As has been reported here recently by Reverend Macomber, others have been discontent as well.  The problem, of course, is dissatisfaction with the word "respect"….  "We Unitarian Universalists covenant to affirm and promote RESPECT for the Interdependent Web Of All Existence, of which we are a part."    The UUA Commission on Appraisal, considering amendments to our seven principles, and similarly dissatisfied, proposed to replace the word "respect", with the word "reverence".


Now, in my book, "reverence" and "respect" are vastly different words!   Webster's defines "reverence" as "profound, adoring, awed respect!".  I agree with the Commission on Appraisal that simply "respect", alone, does not adequately address the compelling spiritual connection that we share with the "Web Of All Existence".   
The same wallet card I carry with our seven principles also contains what we call the "Six Sources", alongside the Seven Principles.   Hence, cited as the "sources" of our Seventh Principle are "the spiritual teachings of Earth-centered traditions which celebrate the sacred circle of life and instruct us to live in harmony with the rhythms of nature."


Clearly, the "sources" of our Seventh Principle bespeak a relationship with nature that goes far beyond simply "respect".  Let's note particularly the phrase: " celebrate the sacred circle of life ".   So, rather than "respect",  I propose that we consider two other concepts: reverence for, and  celebration of the Interdependent Web Of All Existence.
Contemplating the origin and the nature of The Web of all Existence, I have long rationalized the biblical story of creation, as well as other enchanting, cultural creation myths, as early mileposts along a journey toward a true understanding of the origin of all existence.  Nonetheless, many of these creation stories hold un-polished jewels of insight which, seen in a new light, can sparkle with unexpected brilliance.

Clearly, the "sources" of our Seventh Principle bespeak a relationship with nature that goes far beyond simply "respect".  Let's note particularly the phrase: " ".   So, rather than "respect",  I propose that we consider two other concepts: , and  the Interdependent Web Of All Existence.Contemplating the origin and the nature of The Web of all Existence, I have long rationalized the biblical story of creation, as well as other enchanting, cultural creation myths, as early mileposts along a journey toward a true understanding of the origin of all existence.  Nonetheless, many of these creation stories hold un-polished jewels of insight which, seen in a new light, can sparkle with unexpected brilliance.


The ancient Greeks told that in the beginning was Nyx, a giant bird with wide-spreading black wings.  There was nothing before Nyx, and in the beginning there was nothing else beside Nyx, except an empty darkness.  Then Nyx laid a golden egg, and brooded over it for ages untold, until the golden egg finally hatched, and out came Eros, the god of love.  The golden eggshell broke into two halves, one half rising to become the sky, which Eros named Uranus, the other half turning into Earth, which Eros called Gaia.


In 700 BCE, Hesiod wrote: "Gaia, the beautiful, rose up, broad blossomed, she that is the steadfast base of all things.  And fair Gaia first bore the starry heaven (Uranus), equal to herself, to cover her on all sides and to be a home forever for the blessed Gods".


It was Eros who lead Uranus and Gaia to thus fall in love, and they give birth to more gods, including a grandson named Zeus, who conquered the other rebellious gods and established a peaceable kingdom, ruling over all of them from Mount Olympus.
From Olympus Zeus instructed his sons Epimetheus and Prometheus to make animals and humans from clay and water.

It was Eros who lead Uranus and Gaia to thus fall in love, and they give birth to more gods, including a grandson named Zeus, who conquered the other rebellious gods and established a peaceable kingdom, ruling over all of them from Mount Olympus.From Olympus Zeus instructed his sons Epimetheus and Prometheus to make animals and humans from clay and water.


The Zuni Indians of the American Southwest have a particularly compelling explanation for how Earth came to be.  Their story is called OUT OF THE CAVES OF THE WORLD, and the explanation therein seems much more prescient than those of some other cultures, including present-day biblical literalists.
I'll tell you the Reader's Digest version:
In the far off beginning there was no Earth or sky.  Only a watery waste, with the Sun Father above.  There were no animals and no humans.  For ages uncounted the Sun-Father shone on this watery waste until, because of the warmth of his great light, a green scum began to grow on top of the great waters.  Slowly the scum spread. It grew until at last it became the Four-Fold-Containing-Earth-Mother.


She was called the Four-Fold-Containing-Earth-Mother because there were four folds, or levels, within Earth Mother.  Three of these were dark caves under the earth, the fourth was the land we know today.  The deepest level was a dark, damp cave called the Cave of the Sooty Depth.  Here were the seeds of creatures which would later become humans.  In the darkness and dampness of this cave the seeds grew and expanded until they finally burst their husks, even as hatching birds burst their eggshells.  Again The Sun-Father high above the waters, sent forth his life-giving light.  This time he shown upon foam that was floating upon the water, 'til by the power of his light two gods arose from the foam who were called the Beloved Twain.  From the deepest cave of all, the Cave of the Sooty Depth, the Beloved Twain led the human creatures up into the next cave of the earth.  Here the human creatures grew and multiplied.  Some of them learned to walk on their hind feet.  Slowly the human creatures were becoming more human-like. 


When the second cave became overcrowded by human creatures, the Beloved Twain led some of them up, and left some of them behind, never to change and grow.  The human creatures were told "you are about to go up into another cave world.  There some of you are to become red and some white.  Others will become tawny, and others yellow."   In the third level they grew, and changed and multiplied, until this cave too was overflowing.


Then once more the Beloved Twain led upward those who would follow.  Again, some remained behind, and because they did, they have not changed through all the ages.  The human creatures who were led to the fourth level were told "you are about to change.  You will no longer crouch; you will stand proudly upright; you will lose your tails and there will be no scales or heavy hair on your bodies.  I will lead you to a place called the Middle Land were you will grow in power, in courage, in beauty and in wisdom.


…So on and on the Beloved Twain led these first humans.  At last they reached the Middle Land.  What is more, they became men and women, strong and straight and true.  There in the Middle Land they built their houses, and there they still live. Above them the Sun-Father still shines with the power of his light.[ii]


While it is easy to understand that Earth, including life on Earth, did not arise supernaturally in a brief, orchestrated act of God as described in the biblical story in the book of Genesis, or from a golden egg laid by the giant bird Nyx, or even from the Beloved Twain of the Zunis, arising from the foam of the Cave of the Sooty Depth,  I also sense that we still have a long way to go in our journey of understanding of the true facts of the origin and nature of existence - a journey that may never end.


But as I have learned of, and observed evidence of the evolutionary explanations of the origins of life on Earth, and as I have learned about astronomical observations of cosmological processes, I have become convinced that all life-forms on Earth (which now includes us, and about 6.6 billion others of the human species, and around 54 hundred other species of mammals, and at the very least, over 4 million other species of plant and animal life), all life-forms on Earth arise from the unique circumstances of this particular planet, in this particular solar system, in this particular galaxy, in this miniscule corner of a universe which, according to some string theorists and quantum mechanics, may itself be one of many universes, all of which together comprise all of existence.


So I believe that like a snowflake in a blizzard, life on Earth has a unique form,  arising from the form of Earth, and that form, from the unique cosmic circumstances in which Earth came into existence.


In her book THE SACRED DEPTHS OF NATURE,  Ursula Goodenough described the astounding uniqueness of our existence in this way:
"I walk through the Missouri Woods and the organisms are everywhere, seen and unseen, flying about or pushing through the soil or rummaging under the leaves, adapting and reproducing.   I open my senses to them and we connect.  I no longer need to anthropomorphize them, to value them because they are beautiful, or amusing, or important for my survival.  I see them as they are;  I understand how they work.   I think about their genes switching on and off, their cells dividing and differentiating in pace with my own, homologous to my own.  I take in the sycamore by the river, and I think about its story; the ancient algae and mosses and ferns that came before; the first tiny progenitor that gave rise to it, and to me.   I try to guess why it looks the way it does  -  why the leaves are so serrated and the bark so white  -  and I imagine all sorts of answers, all manner of selections and unintended consequences that have yielded this tree to existence  and hence to my experience." [iii]


So let us strive to understand the interrelationship between the unique circumstances of Earth, and the life forms of Earth,  When we think of Earth, let us strive to understand that Earth is a holistic organism involving not one, but three essential spheres:

the geosphere -- the oldest sphere, which includes the boiling core of molten minerals, the viscous mantel of rock, the floating crust,  the biosphere, holding organic life, non-living organic matter, and life-giving water, and the enfolding, protective blanket of gasses of the atmosphere,  and when we think of Earth, let us include also in that conception, all living things, which have arisen alongside of us.


Yet a growing scientific understanding of our place in all existence cannot fully account for my overpowering sense of interconnectedness, and interdependence.  It was the powerful resonance I sensed when I first encountered our seven principles, and our Seventh Principle in particular, that brought me to this church, and to this rostrum.  It is the sense that there is a spiritual realm, of which I am a part, and to which I am intimately connected, that keeps me searching.
In his essay: THE SPIRITUALITY OF THE EARTH, Father Thomas Berry, the visionary, Passionist Catholic eco-theologian, who has just passed away on June 1st of this year, wrote:
"We need a spirituality that emerges out of a reality deeper than ourselves, even deeper than life, a spirituality that is as deep as the Earth process itself, a spirituality born out of the solar system, and even out of the heavens beyond the solar system.  There in the stars is where the primordial elements take shape in both their physical and psychic aspects.  Out of these elements the solar system and Earth took shape, and out of Earth, ourselves"….  "Recovery of the capacity for subjective communion with the Earth is a consequence and a cause of a newly emerging spirituality. Subjective communion with the Earth, identification with the cosmic-Earth-human process, provides the context in which we now make our spiritual journey. This Journey is no longer the journey of Dante through the heavenly spheres. It is no longer simply the journey of the Christian community through history to the heavenly Jerusalem. It is the journey of primordial matter through its marvelous sequence of transformations -- in the stars, in the Earth, in living beings, in human consciousness -- toward an ever more complete spiritual-physical intercommunion of the parts with each other, with the whole, and with that numinous presence that has been manifested throughout this entire cosmic-Earth-human process." [iv]


That word numinous means: "characteristic of an indwelling, guiding force, or spirit".  In Latin this presence was known as anima mundi.  Plato called it psyche cosmu or "the soul of the world"...  It is the guiding, spiritual essence of Earth that others now refer to as Gaia.


Dr. Stephan Harding, the ecologist and futurist who proposed what is known as the "Gaia Hypothesis" has written that "to understand Gaia (the name has been borrowed from the Greek story of creation and again given to the concept of a living Earth),  …"to understand Gaia, we must let go of the mechanistic, compartmentalizing conditioning imposed on us since childhood by our society..."

Dr. Stephan Harding, the ecologist and futurist who proposed what is known as the "" has written that "to understand Gaia (the name has been borrowed from the Greek story of creation and again given to the concept of a Earth),  …"to understand Gaia, we must let go of the mechanistic, compartmentalizing conditioning imposed on us since childhood by our society..."


"…A Gaian approach opens new doors of perception  and opens up our vision of the inter-dependence of all things within the natural world.  There is a symphonic quality to this interconnectedness, a quality which communicates an unspeakable magnificence. When you stand on a sea-cliff in winter, watching masses of grey cloud rolling in from the Atlantic, a Gaian view helps you understand the cloud in its global context.  It has formed due to massive climatic forces, and has manifested -  within a small part of the whole - the part you happen to be standing in. The water in the cloud is circling through the water cycle, from rain, to river, to sea, to cloud again. As you experience this dynamic, ever-shifting reality, you may suddenly find yourself in a state of meditation, a state in which you lose your sense of separate identity, and become totally engrossed in the life process being contemplated. The contemplated and the contemplator become one…"


"From this oneness there arises a deep appreciation of the reality of inter-dependence, … a highly developed sensitivity, an experience of radical interconnectedness." [v]


Our Six Sources tell us that our living tradition  ..."draws from spiritual teachings…which celebrate the sacred circle of life…"   It seems to me that while we inhabit this temporal framework of existence we call "our lives", we would acknowledge our "radical interconnectedness" to the Web of Existence, to the cosmos, to Earth, and we would absolutely celebrate our connectedness to our co-inhabitants of this biosphere, to this sustaining atmosphere, and to the generative geosphere which long predated organic life on Earth,  and indeed, to all existence.
And I suggest that our celebration of the sacred circle of life, and to all existence should be a serious celebration; an intentional celebration; a mindful celebration.


As human beings, we have a special, if not unique capacity for celebration.  I suggest that we are then obligated to exercise that capacity;  That the alternative to mindful celebration of the Web is to neglect to acknowledge the infinitely profound circumstances and interrelationships which give rise to our existence;   that the alternative to mindful celebration of the Web is to neglect to acknowledge that as a wondrous result of the astounding precision of the evolutionary process, we, and every other of the over 4 million resident species of the biosphere of Earth, exist in a domain in which we are exquisitely tuned not merely to live, but to thrive.


We would celebrate because, sensing our spiritual connection to Earth, and to the cosmos, we can know that despite the apparent isolation manifested by the vastness of space and time, we are emphatically not alone.
"The philosopher David Abram writes, rather provocatively, that we are human only in contact, and conviviality, with what is not human. He means that our humanity can be completed only through a sensuous and fulfilling relationship with nature." [vi]


I do not doubt that if we reflect, celebrate, and revere the Interdependent Web of All Existence, we can begin to re-learn the lessons known to ancient civilizations from the Greeks to the Zunis, to the Aborigines, to the native American peoples from whom we took so much and derived so little. The words attributed to Chief Seattle of the Suquamish Tribe in what we now call "Washington State" are probably not the literal words he spoke, but the messages he bore reverberate still:


"Teach your children
what we have taught our children -
that Earth is our mother.
Whatever befalls Earth
befalls the sons and daughters of Earth.
This we know.
Earth does not belong to us.
We belong to Earth.
This we know.
All things are connected,
like the blood which unites one family.
All things are connected.
We do not weave the web of life;
we are merely a strand in it.
Whatever we do to the web,
we do to ourselves." [vii]

 

May it be so.


 
                                                                                    7-26-09
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[i] These stories were published in BEGINNINGS: Earth, Sky, Life, Death, by Sophia Lyon Fahs & Dorothy T. Spoerl  (Starr King Press, 1958; Beacon Press, 1937, 1938) The story of Nyx is from pp. 119-122.  Some of the text of these stories comes directly from BEGINNINGS; some has been modified.

 

[ii] BEGINNINGS: Earth, Sky, Life, Death  pp. 134-140

 

[iii] The Sacred Depths of Nature by Ursula Goodenough (Oxford University Press, 1998)

 

[iv] The Spirituality of the Earth by Thomas Berry.  Chapter 11, pp. 151-158 in Charles Birch, William Eaken and Jay B. McDaniel (eds.) Liberating Life: Contemporary Approaches in Ecological Theology. 1990

 

[v] From Gaia Theory to Deep Ecology by Dr. Stephan Harding, Schumacher College, 2001

 

[vi] Earth Spirituality- A New Eco-social Paradigm , Siddhartha, Buddhist Peace Fellowship

 

[vii] Weaving the Web - Living the Seventh Principle. Reverend Michael McGee, Unitarian Universalist Church of Arlington April 24, 2005. (UUCA.org)

 

[viii] Beginners by Denise Levertov.  from Candles in Babylon, by Denise Levertov  (New Directions; Later Printing edition

  (May 1982)

 

Reflection by Sharon Cameron

When I came to Northwest three years ago now, I was immediately taken by the little sign, in the driveway that winds down to our church in the woods. If you don’t remember it, or haven’t noticed it, the sign states: “We promote Religious Freedom, Spiritual Growth and Ethical Action.” I think it so interesting that it doesn’t say anything else. It isn’t exactly a greeting to new people. I think it must have been put up with a wish to put a “stake in the ground” so to speak, as to who we are. 

Having been in some problem churches, I carefully observed over months before I joined to see if it was true. I was not disappointed. Our congregation reflects the three statements on the sign which are rather a condensation of our seven Principles.

Today, we’re focusing on our seventh principle, “Respect for the interdependent web of all existence of which we are a part.”  This also shows up within the reference to Spiritual growth and Ethical Action on our little sign.

Now, I’m still in love with our open, joyous, contentious, supportive community, and the inspiration that I always find here. You’d have to beat me off with a stick to keep me away.

The last time I gave a reflection here was in a group of 5 of us in 2007. We spoke about Ethical Eating, again with a direction toward the environment, each of us giving our particular slant on the effects of one of our most private of choices. We were not all vegetarians. Some spoke about eating locally grown produce, and others discussed where they were on the continuum of dietary changes.

Since then, I find particular interest, as well as solace in our Earth Ministry Team, a fair percentage of our whole congregation, drawn together to do something to help protect and defend our precious environment.

I love that we’re the first congregation in Georgia to actually put Solar Panels on our roof. Our congregation is an inspiration for ourselves, and is becoming an inspiration for other people and institutions to help them along the way.

Today, I want to look at, and appreciate our earth and some inner and outer connections with her (or it). To focus on this, I pulled out many books that have been influences on me over the years. I finally narrowed them down to five: 

One was part of the series of Metaphysical “Seth” books, by Jane Roberts, titled The Nature of Personal Reality, 1974. It referred throughout, to Spirit or God as “All that Is.” This seemed so natural and obvious then, that I have found it interesting to find that there are so many later philosophical and scientific “systems” writings that have come out saying the same thing.

Another book that impressed me, is called Earth In The Balance, by then Senator Al Gore, published in 1992. It’s really amazing that he said it all back then, laying out a strong map for healing our environment, physically, and ourselves spiritually, in the process.

I also found Emerson’s Essays: First & Second Series, which includes his essay On Nature. In this, Emerson repeats the conclusion that all the magnificence of man’s cities, and wealth can’t compare to nature.
Some of his quotes include:
“Nature is loved by what is best in us.”

“Only as far as the masters of the world have called in nature to their aid, can they reach the height of magnificence. It is nature that bribes and invites; not kings, not palaces, not men, not women, but these tender and poetic stars…”

“In every landscape, the point of astonishment is the meeting of the sky and the earth, and that is seen from the first hillock as well as from the top of the Alleghenies.”
“The difference between landscape and landscape is small, but there is great difference in the beholders. There is nothing so wonderful in any particular landscape, as the necessity of being beautiful under which every landscape lies. Nature cannot be surprised in undress. Beauty breaks in everywhere.”
“Indeed, it is the magical lights of the horizon, and the blue sky for the background, which save all our works of art, which were otherwise baubles.”
Finally, “Man is fallen; nature is erect, and serves as a differential thermometer, detecting the presence or absence of the divine sentiment in man.”

In my books of science and philosophy, I found The Rebirth of Nature, by the biochemist, Rupert Sheldrake, 1991. This scientist says that Spirit underlies the onward flow of energy and the expansive impulse of the universe; the Word is in the patterns of activity and meaning expressed through fields.

“If the fields and energy of nature are aspects of the Word and Spirit of God, God must have an evolutionary aspect, evolving along with the cosmos, with biological life and humanity. God is not remote and separate from nature, but immanent in it. Yet at the same time, God is the unity that transcends it.”

“In other words, God is not just immanent in nature, as in pantheist philosophies, and not just transcendent, but a philosophical concept that incorporates both...”

Finally, I have a little book titled, Kinship With All Life by J. Allen Boone. Boone is the earliest pattern that we know for an “animal whisperer.” Published in 1954, the book is a delight to reread as he comes first acquainted with the movie star dog named “Strongheart” who ends up teaching him how to communicate with animals. This is eventually when Boone is open and receptive enough while they are in meditation together, on a mountain, watching the sunset.

He says that he had to see Strongheart as not “a dog” lesser than himself, but as another different but equal being. As he describes it, he asked questions of Strongheart in his mind, and the answers would come up in his own mind, easily and naturally, when he relaxed into a completely open state.

Boone goes on to detail his later adventures with other living creatures, including ants. The ants at one point, invaded his house, bunched on his ceiling and into his dinner on the table.

He remembered what he learned with Strongheart and tried to communicate with them, appreciating their organization, cooperation with each other and enterprise, then telling them they were destructive to his home and had to leave. He got very frustrated by their seeming to ignore him and he went off to a movie (leaving his food on the table where the ants had gotten into it.)

When he came home, the ants were gone and never invaded again. Then he found that he never had a problem with any ants wherever he moved.

He also has a fascinating story of encountering Freddie the fly, who became a little friend for him, performing acrobatics and coming out to visit with him with friends.  He explained early in their relationship with the fly that it should never walk on his skin (hands, arms or face) but clothing was all right. The fly never broke the rule and only landed on and walked on his clothes.

I believe all these stories and quotes are examples of different levels, and types of understanding of the same thing; that we are all part of creation, that we are part of “All that Is.” And, that we are part of the interdependent web of all existence.