Being Blackballed – Part 2

Being Blackballed – Part 2

This is a continuation of a blog published in April 2018, and located here. In that post, we discussed the history and responsibility of balloting. Here, we’ll continue with the idea of being blackballed and the repercussions of such an event.

There are diverse attitudes to being blackballed. Some rebel to the idea that any one or any group can “shun” or “refuse” them what they seek. The idea of being blackballed is considered archaic, as if there is anything that could stop someone in our modern age from achieving what they want to achieve. To be blackballed is a singularly terrible event that should never, ever happen. There’s the view that being blackballed is akin to a formal shunning or being ostracized, whence some of this history derives, and to be blackballed is a stain on your character. Another point of view is that there is a “gang” of people who may be against you, actively working to stop you from achieving your goals. How many times have we heard, “the election is rigged?”

In other words, being blackballed is rarely caused by the person being blackballed; it is a misperception of their character, deliberate malice to stop a rising star, or punishment for some sort of wrong doing. The person blackballed sees themselves as blameless as they didn’t do the actual casting of the ballot. That is, the reason for the blackballing or the loss is viewed through their very personal lens. Modern conventional wisdom holds that ostracism is usually meant to hurt or punish people rather than support the good of society. In modern times, it is viewed as bad for the morale of a group; in ancient times, the good of the society was paramount. In short, it’s fair to say that most modern people feel that being blackballed is a very bad thing.

Perhaps we can throw a wrench in this. Perhaps we can look at being blackballed as something positive. Stanford University recently did a news story on a recent study focused on being ostracized. Interestingly enough, the researchers found that the exclusion, or being ostracized, allowed individual groups to stop bullying, stop the exploitation of “good” people, and generally allowed the group to reform the one being excluded.

The study concluded that gossip and ostracism are part of human nature and that without them, we might not as easily reform the behavior of people who don’t play well with others. In fact, those who want to be part of the group but don’t play well with others might benefit from this blackballing and learn. Being “blackballed” might have some positive effects.

There is a frame of mind that rebels at the implications of this. Should everyone conform? Should everyone play nice with others to gain some of cooperative achievements? It smacks of Big Brother or a police state; stay in line, and no one gets hurt. Perhaps in the workplace, but what about in a fraternal organization? Perhaps it is the way we go about ostracism and as stated above, how we handle our personal view of the act of exclusion that makes the difference.

Many groups are exclusionary and require requirements for admission, and not all groups should be open to all people. However, we, and I include Freemasonry in this, rarely take the time to work with people who want desperately to be part of the group. We cling to the idea that they must improve or they can’t join, and they need to do it on their own. Why should I help someone with so negative an attitude or abhorrent behavior work to become part of my “in crowd?”

Because it is not about us. It is not about ostracism but about inclusion. If we are ever to work in perfecting humanity, wouldn’t we want to step forward and help people become better? Are we, who really want to improve the world, all talk and no action? I don’t think so. I once knew a woman Freemason who said “why do all the weirdos come to us?” She was whining that everyone in her group was “not normal.” The truth is, none of us is normal, and I think that most of us want to believe that people want to improve.

If that’s the case, why wouldn’t we help people really work hard to improve themselves to make the “grade” and become one of the leaders of the perfecting of humanity? Freemasonry is about bringing together, not tearing apart. Ordo ab Chao is inclusion, not exclusion.

I listened to a recent podcast on “Whence Came You” discussing “guarding the west gate.” It was heartening to hear that all organizations, including Freemasons, have challenges about admitting quality people. There is nothing to stop us from assisting those who might not yet be worthy to become worthy. 

I have seen many people who come to Freemasonry who have a true passion for the Craft, or what they know of it, and, for whatever reason, they might not meet our “qualifications.” If someone struggles with reading or writing, why wouldn’t we work with that person/applicant to bring them up to the level where they will feel comfortable and equitable in being a member? It might mean working with them on reading, or assigning them papers to write, or book reports. It might mean encouraging them to go to a college course or Toastmasters. Rather than getting to the point of blackballing or blind acceptance, we should care enough about the people who are joining us to make those efforts to help them be comfortable and share their talents.

This kind of work, though, isn’t comfortable. It takes a strong sense of leadership and communication to be the facilitator in these types of situations. The leader must know how and why they act, how to communicate well, and how to bring people to acceptance rather than denial. It takes Lodge leaders with clear direction and sense of purpose for the good of the Order, not their personal or even singular Lodge gain. It also takes a strong character of the applicant to listen to the criticism and make appropriate lifestyle changes to improve. These are the kinds of people we want to be Freemasons: those who love the craft and want to be true service workers in the name of humanity. If we can both, the facilitator and the mentee, let go of ego and stigma, there can be true growth.

What happens when we ignore this kind of calling? I was one participating in a ballot where the person was clearly not qualified for the group they were joining. They had self-esteem issues and had problems controlling their emotional responses. They were ill-prepared for what awaited them. Unfortunately, they were balloted on and approved unanimously. Unanimously. Nothing could have been more harmful for that person and for ourselves. I was left with a huge sense of guilt for throwing this person into a situation they were ill-equipped to deal with. I was left with a sense of letting down my institution, because I did not do my duty and attend to this person’s needs rather than ego. I figured, what did I know? Who was I to deny this person? In the end, it was my responsibility to care for them and for my group, letting go of my need to be “approved of” by the group or this person. I will never forget this lesson. I will now always stand up for the truth of what I see and feel, and will take that responsibility for helping my fellow man. I’ve learned that as part of the group; it is my duty.

Should it ever get to blackballing, I would hope that the person being blackballed would have the grace, virtue, courage, and zeal to listen to the criticism with an open mind and heart, and grow from that experience. I would hope they exhibit the kind of leadership that should grow into being an outstanding Freemason and contributor to humanity. I would hope that the leadership of said group would also see it as an opportunity to grow rather than to shun, to live up to their ideals, rather than work from their sense of ego, fear, or discrimination.

Blackballing should not be shunning; quite the opposite. Blackballing should be an opportunity for Freemasons, and others, to express their truth and to help improve the person being blackballed to become better than they are. If we take the stance that we do everything we can before the ballot is cast, and perhaps that ballot is the last wake up call, then it seems we have done our duty in working on ourselves and in perfecting humanity.

Being Blackballed – Part 1

Being Blackballed – Part 1

It seems that every English speaker is familiar with the term of “blackballing.” While some people associate it to the eight ball in pool or billiards, it really harkens back to Ancient Greece, and became an established part of the English language in 1770. It means the same thing today that it meant in 1770, or in Ancient Greece – to be rejected by adverse votes.

The function of “black balling” actually comes from the societies of Ancient Athens, where citizens were sometimes ostracized. Each year, during the Athenian assembly, the populace was asked if they wanted to perform an ostracism. If a particular city-state felt that a particular candidate for public office was effectually bad in the populace’s eyes (or, in some cases, might be bad), they would cast a secret ballot by writing the names of the person to be ostracized on a piece of pottery (ostraka). It’s speculated that some of the pottery shards were light in color and others dark. Names would be scratched into the shards on the black pieces and cast into an urn. After the balloting was counted, that person with the highest votes (6000 or more were needed) was ostracized for ten years. They could return after ten years with no loss of status, no loss of property, and no stigma. It was seen as a way to neutralize what might be an impending threat without any detriment to any party involved. Of course, the penalty for returning early, if not invited back, was death. Indeed, many were asked back in times of emergency or immediate threat.

Black pottery shards eventually became small balls of stone or wood, colored black and white, and urns became boxes made of wood. Many Freemasons would immediately recognize an early American (U.S.) ballot box as it is strikingly familiar to the ballot boxes used in Masonic Lodges today. The type of secret ballot used by Freemasons today originated in the mid-seventeenth century by not only governmental parties but gentlemen’s clubs, fraternities, and of course societies like Freemasonry. For significant choices facing the groups, such as admittance or expulsion, secret ballots are taken and then counted, the outcome such as rejection on admittance or approval of expulsion were enacted based on a specific count of black balls.

Hence, to be black balled is generally not good.

Balloting, or the original word, ballota comes from medieval Venice, where small balls were used in balloting by citizens (1540). At some point in history, these two terms coincided, ostracism and balloting, and today we have black-balled. Where voting is the raising of hands and out in the open, balloting is secret, hidden, and anonymous. While voting appears to be “light,” balloting implies a heavy judgement. One wonders, then, why we approve of anonymity when balloting? Why not take responsibility for so heavy a decision?

Perhaps it leaves the space for someone to be able to make that decision with a free mind and not be weighted down by the herd response of approval or disapproval. We seem to shun those who speak their minds and stand up for what is just and right. That may be a subject for another blog.

It does seem that one should put some care and thought into how they cast a ballot. We ask ourselves, when would I ever cast a black ball? What reasons could I give for supporting rejection of an applicant or expulsion from a group, rejection of an initiative or stalling someone’s progress in an organization? Who am I to judge? That seems to be a cop out. We are perfectly equipped to judge, as were are either the recipients of or the adherents to a particular group, government or organization. We passed. We were approved, for one reason or another. We are rational, thinking human beings and part of society – we are fully equipped to judge.

But do we judge well? “Justice to the applicant – we are taught to render justice to every man, not merely to Masons – requires that no black cube be cast for little reasons, small reasons, mean reasons,” wrote an anonymous, Ancient Free and Accepted Mason. This thought process should be taken by all humans, not just Freemasons, and in all situations, not just Lodge ballots. I’d say it should also not be for reasons of ego, personal gain, or to inflict punishment. We should be able to justify our ballots by reason, by well-considered examination of the facts, and a stoic assessment of what is better for humanity, the immediate humanity or the larger collective.

Most who cast ballots do not, also, attend to their own part in the process. We seem to cast ballots in a vacuum. Let others figure out the best candidate for the office, let some organization tell me what initiative is best for the way I think, or let others direct who should be included in my organization and who should not be. I trust them. Let them do the work. How infrequently do we actually read through the pros and cons of an initiative on a ballot, consistently – every election? What about reading through the minutes of our elected official’s meetings, or do a background check on an applicant, or better yet, get to know them? How often do we take our own personal lives out of the equation and figure out what would be better for humanity, not just better for our own little personal human?

If we don’t know the reasons for casting a ballot as we do, or cast it out of ignorance, how can we be entrusted with the welfare of humanity? Being a citizen, a legal inhabitant of a country which affords you its protection, requires a payment in return; that payment is to follow its rules and join in a common effort to create a positive, thriving society that creates safety for everyone. Citizenship is a very Western idea, again rooted in Ancient Greece and Rome, the concept is akin to a Freemasons Lodge. Each person who is a Freemason has a responsibility to the Lodge as she does to her own country: to participate in the creation of a positive thriving society of free-thinkers, educators, and promoters of humanity. It seems that the methods of a Freemason’s Lodge are akin to what we would like to see in our societies, our countries. Participation is key – in all aspects of our lives. This is a very practical application of Freemasonry: to learn how to participate fully, judge well, and learn how to improve the world around us. It starts with a Lodge. It can become so much more.


Part 2 will focus on why would we cast a black ball, and what does it mean to be black-balled.

Freemasonry and the Individual Collective

Freemasonry and the Individual Collective

In a recent conversation with a long-time Freemason, she mentioned that people misunderstand the meaning of being a Freemason, and what Freemasonry is really doing in the world. Deeper into the conversation, what she was talking about was the current trend of all this “personal journey” hubbub. A lot of people join Freemasonry to find a way to enlightenment or expand their consciousness or become a better person. When people join Freemasonry, they want to find something – spiritual awakenings, meaning, purpose, secrets, a way to some secret treasure, power, sometimes even a business partner. Some people want to join to find a mate or get rich. Yes, there’s every type of something out there that people are seeking. Yet, that’s not why Freemasonry exists. The tenets, rituals, symbols of Freemasonry do not speak to these personal journeys.

Freemasonry doesn’t exist for the individual. It exists for the individual collective. Taken another way, Freemasonry doesn’t care about your personal journey. Your personal path and reason for joining Freemasonry doesn’t matter. Really. It doesn’t.

Freemasonry’s goal is not to perfect the human. One stone a temple does not make. Freemasonry’s goal is to “perfect humanity.” To perfect humanity, it needs a group of individuals that are willing to work and abide by its principles. Freemasonry’s principles are not those of a specific individual, religion, or philosophy. These principles are moral and ethical in nature; morality and ethical behavior are for the collective and affect the collective. Religion, politics, civil obedience – these are preferences which affect the individual. There is a reason that individual preferences are kept out of the Lodge room; the individual ego and desire doesn’t have a “special snowflake” place within Freemasonry.

I hear the rustling in the columns now: “No, just hold on. We’re asked for opinions and thoughts. We are supposed to express our individual thoughts and develop our own ideas and strength of mind.” True enough. However, we are asked in a context of opinion to be shared with the whole, and discussion and healthy debate, which in turn illumines the mind. A mind stuck in dogma or rigid behavior finds a difficult path in Freemasonry. Dogma and rigidity are the ego speaking through the personality. They are not the collective working through the individual but the individual trying to work through the collective.

Another Freemason that I know is fond of saying “Freemasonry is an individual path in a group setting.” In discussing this idea, he thought I was crying foul on this statement. Actually, I’m not. What I am saying is that the individual path does not effect or affect Freemasonry. It is a fixed set of landmarks and rituals with guiding principles that the individual may interpret and apply to their own life. The individual’s life and purpose for joining the group does not impose itself on Freemasonry.

This is not to say that Freemasons should be automatons and blindly follow leadership. Absolutely not. In fact, quite the opposite: they should feel comfortable enough in their individuality to share it with the whole, taking what works for them and discarding, but img_0176-1not dismissing, the rest. Yet, in the end, they work toward the good of the collective, which in turn, works towards the good of Humanity.

The individual Freemason struggles sometimes to see himself as a part of something greater. Perhaps it gets easier as one progresses in Freemasonry, when the message is provided again and again about humanity, not the individual. We cannot divorce ourselves from being individuals – that is physically, emotionally, and mentally impossible. However, we can see ourselves as part of the greater society, taking our mind and emotions outside of our own comfort zone and do what is necessary for the greater – good, Lodge, group, whatever.

I was struck by a recent commercial for a popular TV show. The show was about police officers, and their dedication to their city, country, and community, to the point of putting their lives on the line for any and all of those things. Not all of us can do police work, or be fire fighters, or doctors and nurses. There is a deep dedication in these people that goes beyond a nine-to-five job. We applaud those people because they actually save lives – regardless of danger, pain, or even their own death.

But, who is to say something like Freemasonry is any different? Bold statement, to be sure. Yet, what happens if Freemasons, through their Lodge or Order, strive to make the world a more educated, thinking, devoted, and aspiring place? If that striving for education produces one more doctor where perhaps there was none before, haven’t we made humanity better? What if the work of an Order creates a publishing company, and one of those books inspires a young reader to go on to a career in science, and they create a cure for a devastating disease? What if a Lodge has an outreach campaign to their older members and they are able to bring some bright light to their fading days? What if their family sees this and recognizes compassion, and in turn, creates a foundation to help others with the same disease?

Sure, the individual can do all these things. In fact, these examples are all accomplished by individuals working with a collective mind, a collective heart, and a collective intention. The Lodge is an entity of individuals but it too is “a single mind.” It is an individual collective, like a brain filled with firing neurons. It is not the Borg, there is no assimilation or lack of individuality; it is a melting pot. It is a collection of living stones, all in the process of perfection to create something greater than themselves. We are not stones that stand alone. There is no purpose in that. It’s in the group, the collective, that we can build that place that “shelters humanity” and provides a place of advancement for the entire human race.

What is Enlightenment?

What is Enlightenment?

In the past, some individuals have been critical of the term “enlightenment” and its application toward the human race. This term was, in a previous blog post, used in conjunction with the “Age of Enlightenment,” something altogether different from our modern American use of the term. Students of History understand, know, or at least have heard of the Western European “Age of Enlightenment,” so called because of the explosion of knowledge, science, and access to those tools that brought forward many of our modern inventions and way of thinking.

According to Websters, enlightenment is explained thus:

inˈlītnmənt/enˈlītnmənt/

noun

1. the action of enlightening or the state of being enlightened. “Robbie looked to me for enlightenment”; synonyms: insight, understanding, awareness, education, learning, knowledge.

2. a European intellectual movement of the late 17th and 18th centuries emphasizing reason and individualism rather than tradition. It was heavily influenced by 17th-century philosophers such as Descartes, Locke, and Newton, and its prominent exponents include Kant, Goethe, Voltaire, Rousseau, and Adam Smith.

Someone very wise once told me that Freemasons fall into two general “modes,” if you will, with regards to their approach to Freemasonry: intellectual and devotional. This is a wide spectrum; and, we all have elements of both within our personalities while some people will fall more towards one side than the other. It’s difficult for someone who leans more toward an intellectual bent to understand a devotional way of being, and vise versa.

An intellectually-bent person might look at Freemasonry as a tool to intellectual discovery, a place for concrete fraternal relationships, and a more inward view of life. Analysis. A devotional-bent person may want to explore the esoteric and occult side of Freemasonry, feel more reverential toward their deity through their Masonic work, and perhaps be more inclined toward personal, service-oriented relationships. Feeling. Each person has to some degree these modes of operation. Yet, as a Freemason, they are perhaps brought visible. 


Why does this matter when discussing enlightenment? It seems that each of these people view enlightenment in very different ways.

  1. By Analysis: Is Knowledge derived from a pure scientific approach?
  2. By Feeling: Is Knowledge derived from a pure empirical approach?

The interesting thing is the judgement that goes along with how each other views the opposite approach. There’s an intellectual snide comment here or there when the devotional Freemason approaches enlightenment with an emotional response. There’s harsh condemnation of science when the intellectual produces a theory based on their analytical approach and disregards the “human” element. What is interesting is how each immediately judges the other’s approach to enlightenment, as if there is only one way. Even the non-religious discussion can evoke a dogmatic high-horse.

Is it so difficult to imagine that you can have both approaches, and both are valid?

There’s also this “great quest” toward enlightenment, as if it’s something that can be achieved through one method, one voice, or one frame of mind. Some think that we can achieve enlightenment in a lifetime, like a Buddha or Christ. Some think that scientists could never achieve enlightenment, no matter how intelligent, because they have no “devotion.” Some think that only scientists could achieve enlightenment because they have “purer” processes. Some think that humans can achieve enlightenment one being at a time, and still others insist that it must be an all or nothing endeavor. I think enlightenment is far greater than the individual, and enlightenment isn’t something sparkly, pretty, easy, or fun. There’s no flash of sudden godhood nor individual ascension into the realms of all-knowing, having-no-use-of-bodies beings that will provide us some unknown fascinating wisdom. I don’t think that we get out of this corporeal manifestation anytime soon.

The idea of enlightenment, as in The Age of Enlightenment of the 17th and 18th C., is really about letting go of the shackles of tradition. It’s about embracing change and using knowledge to propel us, individuals and humanity, forward. Enlightenment isn’t everyone achieving godhood. It’s about all of us realizing that we are already in control, and have the tools inside of us to solve those problems. Deepak Chopra said, “I was an atheist until I realized that god was inside of me.” When asked about his religious views, Einstein replied:

“Your question is the most difficult in the world. It is not a question I can answer simply with yes or no. I am not an Atheist. I do not know if I can define myself as a Pantheist. The problem involved is too vast for our limited minds. May I not reply with a parable? The human mind, no matter how highly trained, cannot grasp the universe. We are in the position of a little child, entering a huge library whose walls are covered to the ceiling with books in many different tongues. The child knows that someone must have written those books. It does not know who or how. It does not understand the languages in which they are written. The child notes a definite plan in the arrangement of the books, a mysterious order, which it does not comprehend, but only dimly suspects. That, it seems to me, is the attitude of the human mind, even the greatest and most cultured, toward God. We see a universe marvelously arranged, obeying certain laws, but we understand the laws only dimly. Our limited minds cannot grasp the mysterious force that sways the constellations. I am fascinated by Spinoza’s Pantheism. I admire even more his contributions to modern thought. Spinoza is the greatest of modern philosophers, because he is the first philosopher who deals with the soul and the body as one, not as two separate things.”

aristotle

Is finding “God” enlightenment? Born just prior to the Age of Enlightenment, Baruch Spinoza laid the groundwork for radical thought (in 17th C Europe) regarding the existence and definition of God. Much like Mozart as the pinnacle of Baroque music, Spinoza was the pinnacle of Latin academic writings in rationalist philosophy. According to Spinoza, God is Nature, and Nature is God.

The fascinating thing about Spinoza is that he worked, day to day, as a lens grinder. His passion was philosophy, ethics, religion, and the question of the divine. He did not content himself with or define himself as his day-to-day paying job. He did not accept honors or rewards based on his writings and thought. He died young, at the age of 44, but seems to have accomplished a great deal for the human race in that short of a time. One can read Ethics and Spinoza’s other works at Project Gutenberg.

One would like to think this is true enlightened human being. Spinoza was an everyday man who engaged in deep thought, the search for Truth, and produced that Truth in service to Humanity. He propelled the next generation, and several after, to continue to explore and discover knowledge. He was an individual who kept the greater species in mind, literally. He was not concerned with some idea of heavenly admittance, some monetary gain, or some brilliance that only he could attain. This is someone who is on the path to enlightenment and bringing others along with him by virtue of sharing what he thought. It’s not purely the result of his work that causes him to be enlightened; it is the fact that he is bringing the entire species up to a level of awareness not previously found. He’s enlightened because of his humility and selflessness. Perfecting the human to perfect humanity.

The Age of Enlightenment did that as well; it brought different cultures to new heights of thought, awareness, and knowledge. As a species, it was a leap forward. Each leap of knowledge is usually obvious but not always grand. One cannot leap from the valley floor to the top of a mountain in one go. It also is visible in hindsight, rarely in the present. Enlightenment seems, to me, to be gently incremental. There are no five easy steps to enlightenment, no matter what anyone says. There is no golden knowledge at the end of all the degrees. Enlightenment is work. Hard work by many, many people. And…we can only bring humanity up if we work toward its good, bringing it all up with the talents and gifts that we have, be it a lens grinder or a philosopher.

lightbulb

And why not both? What is stopping us from pushing away from the TVs and video games and doing what Spinoza did? Nothing, as far as I can tell, except our own laziness. We are tempted by many things which bring down our humanity, or at the very least, stagnate and stall our progress. We need to be self-discovering, exploring ourselves, our environment, nature, our own natures, the universe, looking at things we know and don’t know, with both our natures – intellectual and devotional. Science and nature. Analytical and feeling. We might not find “enlightenment” at the bottom of a test tube but we may find wonder, delight, and wisdom on the journey. The results, of the destination and the journey, are the seeds of Enlightenment.

A Well-Rounded Education

A Well-Rounded Education

An M.P.S. member posted recently about a new museum and organization in Amsterdam called “Embassy of the Free Mind.” It is a fascinating place, very much in synergy with the goals and aspirations of the Masonic Philosophical Society. There is a hunger in the world right now, a deep need to find meaning in what we as humans are participating in, whether you believe it’s a great divine experiment, a quirk of evolutionary fate, or some pre-planned game of Destiny Chess. The thought of the popularity of such an organization got thoughts flowing about the period of time we call “The Enlightenment” or roughly 1650 C.E. through much of the 1700s, across nearly every country or city-state in Europe. This period of time emphasized the intellect and reason, where it picked up the additional moniker of “The Age of Reason.” Gone were the shackles of tradition, superstition, and fear-mongering of the Church’s influence; in its place, the individual man was brought to the fore, and the abilities of his mind were flexed right out in the open.

maxresdefault-2The interesting thing about the Age of Enlightenment is that it was really heralded in by the 17th Century Philosophers Descartes, Locke, and Bacon. There was a scientific revolution underway at the same time, whereupon these forces converged into a new way of thinking – the individual path to higher knowledge. Poets, writers, and thinkers of all types descended on the middle of Europe, Paris in particular, to challenge traditional ways and mores, fight against the moral control and dogma they had listened to for nearly 1200 years, and create a new world. Indeed, the American and French Revolutions and the establishment of new governments are outcomes of this revolution of thought.

Sound familiar? The world is searching for our modern philosophers. A simple Google search for “need for philosophers,” one will find a hunger for philosophers in finance, manufacturing, public life, and the Pentagon. Yes, really. Interestingly enough, there is also a need for a public that wants to engage with said philosophers, at least according to an opinion piece at National Public Radio.

In the past 100 years, since the real height of the industrial revolution, we have begun to devalue the free thinkers and dilettantes. The world has lost many of its tinkerers and dabblers because they are frowned upon. If you were a philosopher and an engineer, you weren’t and aren’t taken seriously by either group. Specialization has become the source of what we value. This is evident in the small amount of liberal arts degrees being granted to college students who are serious about the humanities.

According to numbers from the Association of American Colleges and Universities, less than 10% of the undergraduate degrees awarded are in Humanities without majors. While 92% of college students must take some humanities courses, the amount of students who choose to delve into a general education is fairly low. The focus for more than a decade has been on STEM, or Science, Technology, Engineering, and Mathematics, with a high emphasis on women joining these disciplines. Today, approximately 2.5% of the college graduate population hold a Humanities degree. Yet, employers overwhelming state that the most important aspects they look for in college candidates is the ability think clearly, reason logically, and articulate their findings.

You can’t find that at the bottom of a test tube.

EDUCATION--1280x640I don’t find the STEM system to be out of line with what the United States and most countries in the world need. The human race is in need of scientists and mathematicians, even if we struggle to believe them. And, perhaps that is the point. Our college students, no, our populations, need balance. We don’t encourage, in general, a well rounded exploration of what intrigues and excites children if we are so focused on how they are going to feed themselves in the years to come. Parents and educators worry far more about these things and block much potential exploration in youth. While the parents of the 1950s were gender-biased in tailoring their children’s education, parents of the 1990s and 2000s have swing in an opposite direction. The pendulum swings one way and with the next generation, it will swing back again.

Partisanship, bias, and concrete paradigms stem from a lack of balanced education. Without the ability to debate and find logic, to think critically and clearly, we cut off the ability to learn and adapt from new experiences. This breeds intolerance, an inadequate workforce, and an inability to meet the needs of society. Think that’s a far jump? In a blistering article on the effects of a too-focused curriculum and testing, the National Education Association, agreed.

Today, more than a decade later, the law (No Child Left Behind)  is uniformly blamed for stripping curriculum opportunities, including art, music, physical education and more, and imposing a brutal testing regime that has forced educators to focus their time and energy on preparing for tests in a narrow range of subjects:  namely, English/language arts and math.  For students in low-income communities, the impact has been devastating.

The phenomenon isn’t restricted to the United States, either. Great Britain is also struggling to find its own education system remaining top-notch, for much if not all of the same reasons. One student explains his own resentment to the lack of quality education now being provided by the British school system, in the following take on the Minister of Education’s plans:

His obsession with grade inflation, abolition of modular exams and plan to phase out coursework, all form a smokescreen for his failure to address the real problems within the system: that too many exams and targets are turning students into robots who leave school with no real enthusiasm for a subject.

butterflyIt used to be that home education was looked down upon as being inadequate, low-quality, and incomplete. Yet, if we look into what goes into home-schooled systems and environments, we find a far-reaching curriculum, with specialization in special interests, creativity, and exploration. Children find a sense of wonder and a joy in what they learn because the entire world is open to them. While it is true that home-schooling has a lesser emphasis on socialization skills, these are not completely lacking. Yet, with the state of our current school systems, and the inherent dangers we are finding there, it certainly seems safer to educate at home.

Education is such an important part of our ability to reach as a species. We need to go back to the studies of Nature and Science to be able to grasp the concepts that go with not only math and engineering but also language and sociology, music, color, art, and dance. These things are important to ensure we don’t find ourselves out of whack with each other, and thereby create our own demise.

It’s interesting to note that out of the Age of Enlightenment, Freemasonry was revealed to all men, organized, and popularized. That is, it came out of the shadows. Is it a coincidence that they, too, were free thinkers, pushing the world to understand the value of the whole and not just the individual parts? Freemasons of that age explored new ways of thinking and propelled those philosophers, some of whom were also Freemasons, into the consciousness of other movers and shakers of their day. We may be on the brink of another “Age of Enlightenment,” although perhaps we cannot yet conceive of all its trappings. Perhaps that is what the consciousness of Freemasons today will help us discover.

How Do You Know?

How Do You Know?

Our modern times have brought us many great advancements. We find ourselves living longer, becoming more globally connected, and enjoying medical ingenuities, such as antibiotics, blood transfusions, and artificial organs. There are many amazing necessities and niceties that are enjoyed by the human race in varying degrees because of Science. Science has given us a lot to be thankful for. Or has it?

In recent years, there have been debates, and at times heated arguments, over the likes of genetically modified foods, vaccinations, and global warming. Even the effectivenessFlat Earth of Western medicine has cropped up in many personal conversations over the years. Ideas such as Flat Earth have come back to the scene in modern discussions and often with contention.

Once thought for certain by the general populace, many scientific concepts are met with skepticism. But before you believe this blog is about winning you over to one side or the other, I ask you read on, because it not. There is something greater underneath these debates, and it has everything to do with you.

When researching the Philosophy of Science the other day, I came upon a very intriguing
question: How do you know your knowledge is authentic?

What a wonderful question, and it has given me more than a pause. Now before we reduce this question to reducto adsurdum, and say how can we really ever know anything, let’s try to accept the question for what it is: an invitation to know ourselves a little bit better.

Knowledge. It is a formidable due to its ubiquitous nature. It is an invading species that finds life in the uninhabitable regions of our brain. It plants its roots and digs deep so it cannot be easily removed, often without our realizing it.

Thus, when we allow “knowledge” to pass our acceptance filters and impregnate itself in our world view, it becomes almost impossible to remove. Especially if it comes from an authority – like science, religion, or a person of a particular importance. But are these sources enough to make an idea become an organism of knowledge?

One of the greatest lessons science has taught me is that it is only at its best when it is being challenged, and I find that this true of human knowledge in general. Authenticity cannot exist if challenge is not present. Growth is a product of conflict, not peace. Knowledge that is real will survive and become stronger; the ideas that do not deserve to be uprooted and replaced with a more genuine concept.

How do you know your knowledge is real? We listen and we give the other side their due. This is a very Masonic and scientific principle. In doing so, the only danger we will face is the danger of becoming more authentic in what we know. That doesn’t sound so bad, does it?

 

When Did We Stop?

When Did We Stop?

It is easy for life to sweep us away on the current of self-importance. I don’t think we mean to; it just happens to be the way our culture works. Fast and busy and “me” centered. This way of life isn’t just an adult thing. We have shown our children how to do it. They, too, are pounded with the every day commitments we give them and allow. This way of living is like a fierce version of the Tango but at a pace it was never intended to be danced at.

This is my life as well; I made the same choice you did, to be a part of this me-speed machine.

Two events recently occurred that has made me slow my dance steps down and see those around me better: the launch of Falcon Heavy and a philosophical discussion on whether we should migrate to Mars.

The only word that I can give to the launching of Falcon Heavy is wonder. Watching the launch left my mouth open but with no words. There was something eerie when the sideFalcon Heavy boosters landed on Earth again. This shouldn’t be happening, I told myself. Side boosters don’t come back, they just don’t. Again, the wonderment had me re-watching several times over until the busy day I had, had dragged my eye lids closed.

Two weeks later the philosophical debate on whether humans should migrate to Mars coincidently dove-tailed with the SpaceX’s launch. The discussion was an interesting juxtaposition to my earlier experience of watching the Falcon Heavy launch. I entered the discussion, as I do monthly, with great enthusiasm about the topic. How could I not with this particular idea? We were going to talk about the possible expansion of our kind. To me, the feeling I had could be analogous to what people must have felt when travel to the New World seemed impossibly possible. The feeling was akin to infectious hope sprinkled with reservation. The New World, that is Mars, seems so alien, so inhospitable, could we ever truly make a life there?

It was after this debate that I have felt my mouth go dry with disappointment and my inner Tango stumble with the memory of a statement made earlier in the discussion, “What did schlepping to the Moon ever get us?” I shouldn’t judge I know… but I did. This question has forced me to understand the alternative purpose that Elon Musk had when he sent his Tesla roadster into space. He didn’t use his car solely as payload… he used it to get our attention.

I have to ask; I have to know. When did we stop looking up? When did we stop finding continual inspiration in the stars and unimaginable possibilities in worlds that seem saturns_shadowunreachable? I cannot help but to understand Elon Musk’s strategy. He needed to pull our eyes off the ground by wowing us with his fancy car whizzing around Earth’s orbit because a rocket that brings us one step literally closer to Mars, wasn’t and isn’t enough.

My hope has been temporarily dampened, but it still remains because it is possible to change the rhythm by which we live to include the stars. Space exploration isn’t about man schlepping through the cosmos; it is about us making a bigger place for ourselves in that inky black sky. And the possibility that we are closer than ever to doing just this gives oxygen to that small flicker of hope.

 

The Holy Qur’an

The Holy Qur’an

In a recent blog post, we discussed what a sacred text might be. In conversation, the idea that the West view the Qur’an as suspect deserves some further introspection. Most people is North or South America have not read nor understand what the Qur’an is, and make assumptions about different interpretations of texts. Christians should not have any trouble struggling with the idea of different interpretations of texts. As of this writing, Wikipedia lists 108 completed versions of the Bible in English and dozens more partial and unfinished versions. That’s just English. That does not count the different languages and their own idiosyncrasies of language which may change subtle meanings. Let’s just say that there is a wide variety of translations, interpretations, and commentary on meanings contained within the Bible, perhaps more so than any other “sacred text.”

Be that as it may, the Qur’an is a relatively new piece of literature in the consciousness of Western peoples, mainly due to global conflicts and media hype. The Quran or Qur’an is one of the world’s newer religious texts, having thought to been revealed to Muhammad beginning in 609 C.E. over the course of 23 years by the Angel Gabriel. The book itself is considered a miracle and is considered to be one of the foundational reasons for Muhammad’s prophethood. Margot Patterson, in her book “Islam Considered: The Christian View,” states: “The Quran is of inestimable importance in Islam, more important to Muslims than the Bible is to Christians, even fundamentalist Christians.”

Because of the timing of its delivery and the beginnings of wider literacy amongst people at that time, the Quran was completed in written form within 20 years of the Prophet’s death, by the third caliph, Uthman, in 654 C.E. Even with its relatively new nature, there are slight variations that have to do with the spread of Islam in the years after the Prophet’s death, especially as it moved throughout Arabia, Persia, and eastward.

The meaning of the word Quran is “that which is recited” or “the recitation.” The whole foundation and working of the Quran is complicated and challenging. While there are many, many translations into languages other than Arabic – upwards of 112 in 2010 were counted – there seems to be lesser variation on Arabic texts than there are for Biblical translations. Muslims generally believe that to understand the true meaning of the Quran, one must learn Arabic and, even better, ancient Arabic. This would not dissimilar to learning Aramaic to understand the original translations of many of the works attributed to contributing writers of the Bible. To be clear, when using the term “Bible,” the meaning is both the old and new testaments.

The recitations, or lessons, contained within the book trace from Adam through to Muhammad, all of which are told with a specific type of prose language. Indeed, when reciting the Quran for prayer, there are different, codified ways to recite the text, with different emphasis given to each method. The Quran is organized into chapters called suras but they are organized in no particular order. Even though it covers the revelations to Moses and Jesus, both considered to be Allah’s Prophets, they are not necessary sequential. One does not generally read the Quran from beginning to end.

All of this information is easily obtained and digested by the serious investigator. What is a little more difficult to digest is the differences in meaning between the Quran and other religious texts, like the Bible. The Bible is viewed by Christians as generally being the influence of the divine on its individual writers, all conveying the message as they understand it. It is divinely inspired, for the most part, but not actually divine itself.

Because the Quran is generally a single Prophet’s words, an illiterate Prophet, the words are seen as purer, as divine as if the hand of God had grasped a pen and wrote them. Christians see that God became manifest in Jesus. While Muslims do not see God manifest in the actual Quran, it’s as close as one might be able to get to having god speak to them directly. This difference, subtle as it may be, is profound when it comes to understanding how the words of each are held in regard.

Additionally, because of nature of the texts, the directives given therein, the challenge ongoing for humanity, Islam believes, is to incorporate the Quran’s doctrine into humanity’s ever changing Earth. This leads one to the discussion about Sharia Law. Christianity and indeed, the Bible, are not structured in such a way as to govern a community.

The Christian Church is the last living legacy of the Roman Empire, a government in and of itself. Judaism and Islam have both created a law-giving structure built off religious, sacred texts, in which to govern a community or far-flung communities. They were not tied to a central government much as the Christian Church was since its inception. It’s difficult for many modern Christians to get their heads around; many typically see religious law as a kind of impingement on their freedoms. What one must understand is that many people feel a higher judgement above the laws of man; many would submit themselves to religious laws before they submit them to an independent government, one which may not have the sanctity of their after-life in mind.

Halakhah and Sharia have many similarities. The word sharia comes from the word halakhah, the Jewish canonical law. The difference between Christian canonical law is that it generally comes from a single source – the Pope. In this community based law system, rabbis or imams are responsible for interpretations and their interpretations stand unless a council may be called to help with judgments. The misunderstanding comes from most American’s belief that Muslims or Jews in America would prefer canonical law rather than the country’s legal judgments. This is generally untrue. An excellent article on this is located in the Jewish Observer, here: https://thejewishobserver.com/2013/04/16/afraid-of-sharia/. While there outliers across religions – yes, there are Christians who oppose American law as well – observant Jews and Muslims follow the laws of the country in which they live, even if these laws impinge on their religious freedoms. As the article states, polygamy is legal under sharia but even in Arabic countries, it is still rarely practiced. It is not practiced in the United States because it is illegal here, for every religion.

There have been many interfaith conferences between Jewish, Muslim, and Christian leaders. There will most likely need to be more. While this continues, the onus is on the rest of us, the believers of whatever faith we have, to learn more about the other people in this world, what they believe, how they act, what they find important. As the article in the Jewish Observer relates, we should not be afraid of any religion. We may need to work hard to understand the nature of religions and under and when something is mainstream and when it is fundamentalism. Just like political extremists, there is a great difference between the far ends of the spectrums of religions and a great deal in the middle. The edges is where extremists and fanaticism reside. This is where most people begin to go sideways in their understanding: believing the fundamentalism is the entirety of a religion.

Fundamentalism spans the globe. There are fundamentalist Buddhists, after all. Fundamentalism is a strict adherence to irreducible tenants of a religion. An example for Christians is the virgin birth of Jesus. In many cases, other Christians would not be seen as Christian because they do not necessarily believe in a virgin birth. Included in fundamentalism is the general literalness of translation. It is not enough to believe that Mary was “metaphorically” virgin; fundamentalist Christians believe that she was actually a virgin. There is no symbology in the meaning. The words of the sacred texts are interpreted literally, not symbolically. In general, fundamentalists are not militants unless they feel a fanaticism that is above all else. Militancy to faith also spans religions and it is born more from fear than from the religion itself. “Religious fanaticism is defined by blind faith, the persecution of dissents and the absence of reality.” In his book “Crazy Talk, Stupid Talk,” Neil Postman states that “the key to all fanatical beliefs is that they are self-confirming….(some beliefs are) fanatical not because they are ‘false’, but because they are expressed in such a way that they can never be shown to be false.” One cannot confuse Fundamentalism, Fanaticism, and Faith. They are very different and cannot be singularly tied to any one religion.

The best way to combat fanaticism is understanding and knowledge. The Freemason knows that there is a fundamental law that underlies human nature, and these texts really seek to make that divine law accessible to all human beings, regardless of where, when, and to whom they are born. The Quran is piece of that understanding. We might be seen as the generations that demonized Islam, much as other generations and countries have demonized Judaism and Christianity. Do we have to be? Seeking to learn is what sets the discerning, intelligent human apart. We can’t develop a better humanity if we can’t understand what is important to all of us, not just ourselves. There is beauty, grace, and knowledge everywhere, if we can be strong enough to listen.

The Leadership Doppelgänger

The Leadership Doppelgänger

In general, in employment, you can categorize people’s career personality strengths into three areas: technical ability, analytical and tactical thinking, and creative, entrepreneurial thinking. Everyone seems to have these traits on a sliding scale, a little of one or a lot of another, but they all exist. If you move to the top of your technical field, no matter the field, it seems inevitable that you will eventually land, at least career-wise, in a management position. Managers, too, have these three strengths, and they become more enhanced, more visible, the longer someone is in their management position.

Which one of these strengths is the foundation of great leadership? There are some who would argue, as did the book eMyth by Michael Gerber, that it is a mix of all three. The knowledge of oneself in these categories is really the key. We must first understand that the manager is not, just by virtue of title, a leader. A manager is the one who makes the business operate, the one who sees to the tactical, day-to-day running, the one who makes sure that the employees have what they need to be successful, and the one who anticipates issues and when missed, fixes them. Not everyone can be a manager. It takes a fullness of vision to be able to see the whole and work to have the parts move in synchronicity. A manager must attend to details, to make sure that goals are set, communicated and clear, and that the targets are eventually met. A good manager knows his responsibility does not stop at the end of the day but that it continues in his consciousness, through all the aspects of the day. Most people can develop the strengths necessary to be a manager, and some may develop into being good managers. Much depends on the knowledge of themselves.

The “manager” the leadership doppelgänger. He looks like a leader because he has a team. He smells like a leader because he has an air of being in charge. He sounds like a leader because he gives direction. A manager, however, is not necessarily a leader.

Knowing what it takes to build a functioning team is knowing about bits, bolts, and bots. Leadership is far more than a title. What happens when the manager is called on to lead? This is when he draws on his experience as a technician and as an entrepreneur. This is also where most new managers fail. It takes a very wide vision to lead, and it takes deep knowledge. As a leader, this manager must know what his people are expected to do. He should know what they need to do their jobs, understand what the goals are from their perspective, and know where potential pitfalls may assail them.

As an entrepreneur, he must be able to see the work as it unfolds throughout the months or years; he needs to be able to speculate on performance of people, technology, and materials and take action to not just mitigate problems but anticipate them and even course-correct before they surface. The entrepreneur is a creative mind, able to take apart problems and put them back together in a different way. The good leader listens to his team, weighs their input with his own experience and knowledge, wisdom and intelligence, and then makes his plans. He steps to the front when executing those plans and puts himself at the head of the charge. Being a leader means being able to step into all the jobs the team does, at any time, to continue to help the team succeed as a whole. A great leader does not think of himself as the “head” but as a functional part of the body which either all succeeds or all fails. Being a great leader means a substantial knowledge of what he can provide and what he can’t; he’s honest and upfront about that and utilizes his team to bring their strengths to the fore, augmenting his own weaknesses. Together, they form a rich and strong team that creates.

It takes time to develop leadership. It takes mistakes. It takes tears and anger and joy. It takes learning again and again what you can and cannot do, and finding the right people with the right strengths to accomplish the work. It takes education and perseverance, patience, desire, and fortitude. It takes a commitment to a career of working with people of all kinds, all types and temperaments, all abilities, and all backgrounds. It takes working with people who are far superior to you in many if not all ways, and it takes working with the gentlest of human beings who want simply to please. It takes others to remind you of your own mission, your own self-worth, and the value you might play in others lives.

Freemasonry and Leadership

In a recent conversation, the statement “Freemasonry is in the business of making leaders. It’s teaching everyone to become a leader” was made by a Freemason. Another person disagreed. They stated that they never wanted to lead a Lodge of Freemasons, and that they weren’t very good at it. They also stated that not everyone should rule a Lodge of Freemasons. There was, of course, some disagreement and a boisterous discussion.

Freemasonry has a foundation of taking the rough-sided-yet-nearly-perfect stone and continuing the polish it. It teaches people to know themselves and thus start the progress becoming a leader. It, like many institutions of a fraternal nature, allows one to deeply learn the technical aspects of an office and find out their strengths and weaknesses which help the individual forge themselves into a more perfect stone with which to build something – whether it be business, ideas, or a better world.

Each position within a Masonic Lodge has a purpose, a reason for its existence. If it didn’t, it wouldn’t be there. There is nothing superfluous in Freemasonry. Each person who takes those positions, those offices, must understand what the core of that job is – what its role and function is in the running of a Lodge, how it fits with the other positions, and what the ideal form of that office is. A secretary is not just someone who takes minutes and reads agendas. The secretary is the memory of the Lodge, the recorder of its workings, thoughts, aspirations, and issues. Without someone to record the life of a Lodge, how can we learn what works and what does not, or what the goals of the Lodge may be? The secretary is an important office to ensure that the Work stays on track to the Plan, to ensure that progress is made.

The same is true for business as it is for Masonry. Each function in a department has a purpose; a company is not going to keep paying an individual, in most well-run companies that is, for doing something that is meaningless to the bottom line. The simple fact is that every job we take, Masonic or otherwise, can be a leadership position.

Therefore, I disagree with the statement that not everyone can be a leader. It might be that not everyone can be the head of a group or the manager of a team; that is simply being a manager. That is not a leader. Leadership has many levels, many forms. It is the patriot who rises to the top of the fight and does what is right, as well as the craftsman who teaches a classroom of hungry minds how to handle a welder. It’s the genius guy who is a little bit crazy and maybe a little wacko, but manages to communicate to his colleagues just how important a new way of thinking may be. Leadership is a sliding scale and each of us has some of it inside of us. Some might find the strength inside to be great leaders in whatever capacity they lead, eschewing the fear that comes with leadership. Leadership may be scary business but something that’s necessary to grow a better world. A better humanity.

The Great Race

The Great Race

RACE – noun

Definition of race (Merriam-Webster)

  1. a breeding stock of animals
  2. a family, tribe, people, or nation belonging to the same stock
  3. a class or kind of people unified by shared interests, habits, or characteristics
  4. an actually or potentially interbreeding group within a species; also : a taxonomic category (such as a subspecies) representing such a group
  5. breed
  6. a category of humankind that shares certain distinctive physical traits
  7. obsolete : inherited temperament or disposition
  8. distinctive flavor, taste, or strength

The use of the word ‘race’ began about 1560, in Middle French, from the root word for “generation.” It comes from an older Italian word, razza, which, might be speculated, came from ratio, which originally meant idea or “conception of something.” The word does not have certain origin, but it certainly has certain meaning in our modern world.

Early American colonists struggled with race as much as we do today. With a radically different foundation of daily life, religion served as the basis for racial divide.

‘Race’ originally denoted a lineage, such as a noble family or a domesticated breed, and concerns over purity of blood persisted as 18th-century Europeans applied the term —which dodged the controversial issue of whether different human groups constituted “varieties” or “species” — to describe a roughly continental distribution of peoples. Drawing upon the frameworks of scripture, natural and moral philosophy, and natural history, scholars endlessly debated whether different races shared a common ancestry, whether traits were fixed or susceptible to environmentally produced change, and whether languages or the body provided the best means to trace descent. Racial theorization boomed in the U.S. early republic, as some citizens found dispossession and slavery incompatible with natural-rights ideals, while others reconciled any potential contradictions through assurances that “race” was rooted in nature.

Oxford Encyclopedia, The Idea of Race in Early America

While founding fathers could not get over this hurdle of the nature of “race,” the entire nation has trudged onward trying in several corners to face it, with very little success.

From Jim Crow laws stating “separate but equal” to the civil rights movement of the 60’s onward, people of all colors and backgrounds have struggled to be treated like human beings. Simply human beings. In the early 2000’s, racism, the idea of separation of peoples, is alive and well.

“What has changed since the collapse of Jim Crow has less to do with the basic structure of our society than with the language we use to justify it. In the era of colorblindness, it is no longer socially permissible to use race, explicitly, as a justification for discrimination, exclusion, and social contempt. So we don’t. Rather than rely on race, we use our criminal justice system to label people of color “criminals” and then engage in all the practices we supposedly left behind.”

The New Jim Crow

While the U.S.A. might have had an African-American President, we were quickly followed by this:

“When Mexico sends its people, they’re not sending the best. They’re not sending you, they’re sending people that have lots of problems and they’re bringing those problems with us. They’re bringing drugs. They’re bring crime. They’re rapists… And some, I assume, are good people.”  — President Donald Trump

Well, then, let’s bring the subject out for discussion into the light of day.

There are many people who would argue that they are not racist. I disagree. Everyone is racist to some point or another; whether it be national pride, cultural or heritage pride, seeing yourself as a separate from another human being in any way is racism. We all have, in our heads, the idea of “other,” whether it is gender, cultural, language, sexuality, skin color, or what have you. Human beings separate themselves in order to find security. Surely someone who is “not other” will protect and care for us, keep the tribe safe. We look for security in our chaotic world and in a sea of humanity, we cling to what we know.

Even Freemasonry has been subject to racism, and continues to be so. In 2009, the racism of some Georgia Masons was brought to light in Masonic and Civil courts. The rituals and foundations of Freemasonry are not racist; in fact, its precepts are strictly very non-discriminatory. Several Freemasonry orders admit people of all genders, races, creeds, and religions, including atheists. Yet, grand ideals and all, like any institution it too can be subject to human bias.

The question is, “what do you do with this sense of ‘other?'”Are we even aware that we have a sense of “other?” We all have preconceptions of traits, habits, or mores of certain peoples that are not of our own “tribe.” We have ideas and thoughts about other human beings from different places, different regions of the world. To say we don’t shows an ignorance of our own upbringing. My parents were not openly racist but my grandparents were – and they were active Freemasons. How could those traits have not been passed down to my parents? How could they not have been passed down to me, consciously or not? You don’t get all the good and none of the bad.

I would state this unequivocally: it’s our responsibility as decent human beings to treat everyone fairly, equitably, and justly, regardless of what is in our thoughts. Perhaps despite our thoughts.

It is the actions of people which determine their active racism. A middle-aged couple walk on the other side of the street to avoid a group of young African-American men walking towards them. A white man sitting on the bus who ignores an aged Hispanic woman who is standing and holding heavy grocery bags, yet offers his seat to a well-dressed white woman. People who blatantly ignore a group of Asian families waiting to get onto a train and push right past them.

We see these acts all the time, sometimes several moments in a day are filled with them. Maybe we do them. These could be the acts of people who are just horrible human beings, treating other human beings with contempt. They could be the acts of the completely ignorant. They could be racist acts. Only the human being committing them knows. Consciousness requires a lot of self-reflection. If the perpetrator isn’t clear about how they move through their day, they will continue to effect human beings with racist, demeaning, or fearful actions. Fear, the great motivator, is rooted in ignorance.

For those that think they are not racist, or that we don’t live in a racist society in most of the world, one would ask why these acts still happen? Racists and decent human beings come in all shapes, sizes, and colors. They come from all religions, all creeds, all countries. They are educated and uneducated; they are Presidents; they are businessmen, farmers, doctors, and Wal-Mart employees. We are surrounded by decent and indecent people. And yet, these acts still happen. Do decent people stand up and say something?

It seems like it might require the sound of voices to rise up when these acts of ignorance are being committed. It takes courage to overcome ignorance. It may be our own education that needs to be rounded out. It may be spending time with “another” to get a sense of what it’s like to walk a mile in their shoes. To say that one should be “colorblind” is ignorant and unnecessary. We should not be colorblind; we should be aware, conscious, and active in our support that all human beings are the same, regardless of any thing that took place before we met them, regardless of who their parents were, what gender they were born with or are now, and regardless in whom they place their trust, their destiny, or their faith. We need to stop being afraid. Tolerance is not homogeneity; acceptance does not mean giving up identity. There is nothing superior about acting so.

Only one sort of racism should be tolerated: the human kind. However, our cats may have something to say about that.

“Nothing in all the world is more dangerous than sincere ignorance and conscientious stupidity.”

— Dr. Martin Luther King, Jr.