This talk was facilitated by Richard Wolf. Both Richard (on line) and Linda Dove (in person) participated as HUU delegates in the 2015 UUA General Assembly in Portland, Oregon and the service reflected their experience this year.

by Linda A. Dove
August 30, 2015

At the UUA General Assembly this summer I was struck with how many good causes UUs are promoting, from food and shelter to immigrant and human rights. The mood of the entire GA was jubilant because the Supreme Court pronounced on same-sex marriage and Obamacare while we were there. The latest UU World shows us celebrating because these are reforms that UUs have been campaigning for over many years. I think Richard as our GA on-line delegate was also caught up by the mood?

The theme of social justice was paramount this year and so that’s my theme today. I was encouraged by what congregations are doing and especially by the leadership of the many millennials at GA.

But I needed a framework to understand how we UUs are approaching social justice. So I dug around to explore its roots. Now, I would need a tenured professorship to dig down to all the roots for you. But don’t worry. I won’t take that long. I’ll just expose a few of the tap roots.

Give me one word or so that comes to mind for you when Social Justice is mentioned?

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On May 15, 2015, three members of the HUU Fellowship shared their own spiritual journey with us.

Eileen Dight

I apologize in advance to anyone who is offended by my comments and I regret that so many aspects of my Spiritual Journey have been negative and controversial.

Growing up in a Catholic family, the nuns at school told us we were lucky to have been born in the One True Faith, and I enjoyed this certainty, but in my teens I was already uncomfortable about rigid dogma. Papal Infallibility did not fit with the history of the Borgias, and the Inquisition. When I was 15, it was announced that St Mary had ascended bodily into Heaven. I thought it inappropriate to require every Catholic to accept this. Fortunately, frank discussion was encouraged at home by my Father who was raised a Wesleyan.

My Mother, third generation from Irish Catholic immigrants, was taught in school that “For ever and ever your soul will burn in hell if you don’t go to Mass on Sundays.” I didn’t believe this was a Mortal Sin. Neither did I believe in Original Sin. We have enough sins of our own without inheriting them.

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Facilitator Introduction

By Richard Wolf

I was one of the participants is our recent Adult Education Series called “Long, Strange Trip” which considers our Unitarian Universalist history and heritage. Today’s speakers, Chris Edwards, Robin McNallie, Judith Hollowood, and Linda Dove were also on that journey, along with a dozen or so members or friends. Over twelve sessions we watched and discussed the Long Strange Trip, a six-part film written and narrated by Ron Cordes. Some of us attended all the sessions and some just a few, but I think each of us found a surprising insight or wonderful enlightenment following from the experience.

If Unitarian Universalism is a “faith tradition”, then that “faith” may be in and from broader Source than an anthropomorphic godhead; and “tradition” is dynamic and moving rather than doctrinally set. We discover new applications via direct of experiences of revealed Wisdom, coming to us via cognitive insights, social actions toward justice and freedoms, spiritual enlightenments, and more.

So please consider the title of today’s service, along with our entire “faith tradition”, as a work-in-progress. (R)Evolutions could work, or not, on several levels: Are we talking about “revolutions”? If so, of planets, galaxies, or societies? Is it Re-Evolution – our on-going, conscious engagement with spiritual and special evolution? What Venn diagrams could be designed comparing and contrasting “evolution” and “revolution”? Alternate title options like “Toward Enlightened Reason” and “Wisdom Engaged” were also considered.

Our past has kept moving us forward via the lives of courageous change agents whom we continue to regard among our Sources. We are those same agents of change toward tomorrows of greater good.

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by Robin McNallie
April 12, 2015

The title of my presentation this morning, The Lengthened Shadow, is taken from Emerson’s most-quoted essay, “Self-Reliance,” in which he states that “an institution is the lengthened shadow of one man.” Not given to understatement, Emerson here was simply stressing that every institution owes a boundless debt to the individuals both male and female who have contributed significantly to that institution over time. Ralph Waldo Emerson certainly has not been under-sung as one of our prophets, remembered particularly for two rebellions against the Unitarian orthodoxy of his day.

The first occurred on Sept. 9, 1832, when he delivered from his pulpit at Boston’s Second Church a sermon, “The Lord’s Supper,” expressing his opposition to administering communion to his congregants. Two days later, on Sept. 11, he offered his resignation. It was accepted, although on a divided vote. The second, more ripple-creating challenge to his Unitarian elders was his Harvard Divinity School address delivered on July 15, 1838 (99 years to the day before my birthday), to its graduating class at their personal invitation. In it he inveighed against the continuing adoration of Jesus as a man/god/wonder-worker. This time, no divided vote from the establishment figures at Harvard. He was disinvited from Harvard Yard in any official capacity for the next 30 years.

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By Rev. Kirk Ballin
April 5, 2015

Responsive Reading #628 “Rolling Away the Stone” – Campbell

Reading # 593 “Liberation Is Costly” – Tutu

Reading:

“Our current crisis requires transformation. It’s less about changing a few individual behaviors and more about imagining radical new ways of living.

Our current paradigm assumes the expendability of some people and species in service to the dominant culture. In it, we willingly forgo human health and even human and non-human life on this planet as long as we can live in comfort and convenience today. In this paradigm, we willingly sacrifice the people on the margins of society—generally people of color, immigrants, and people who live with great financial instability—to maintain the industrial growth economy. This economic system assumes ecosystems, communities, cultures, and non-human beings are all externalities that are expendable in the pursuit of maximizing profit.

Today, Unitarian Universalists and other people of faith and conscience begin to think deeply together about altering social norms and creating climate justice. Climate justice is a global fight to dismantle the paradigm that disadvantages marginalized people and approaches Earth as supply source and sewer rather than a system of interdependent life, a single, beloved community. Climate justice pays deep attention to those most affected by climate change to find transformative solutions grounded in profound connections with Earth and each other.” — www.commit2respond.org

Unless our brains are undeveloped or damaged in some way, every human being requires culture in order to live…. As long as we have the self-aware, conscious brains that are unique to our being human, culture is as necessary to our survival as food, water, and shelter. Culture is the framework of meaning and purpose that our human minds must create in order to foster our survival. If you take culture with its myriad of expressions out of the human picture – we are not human. And even though this unique capacity for creating culture is inherent to every conscious human being, it is in the context of human communities, human societies that culture is most expressed and developed; culture is a collective necessity for the survival of the group, the survival of the species.

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by Tom Endress
March 15, 2015

Readings:

Transcendentalism- Webster’s New World College Dictionary- 1) any of various philosophies that propose to discover the nature of reality by investigating the process of thought rather than the objects of sense experience. 2) by extension, the philosophical ideas of Emerson and some other 19^th century New Englanders, based on a search for reality though spiritual intuition.

Listen and see if you can guess who wrote the following:

“One conclusion was forced upon my mind at that time, and my impression of its truth has ever since remained unshaken. It is that our normal waking consciousness, rational consciousness as we call it, is but one special type of consciousness, whilst all about it, parted from it by the filmiest of screens, there lie potential forms of consciousness entirely different. We may go through life without suspecting their existence; but apply the requisite stimulus, and at a touch they are there in all their completeness, definite types of mentality which probably somewhere have their field of application and adaptation. No account of the universe in its totality can be final which leaves these other forms of consciousness quite disregarded. How to regard them is the question—for they are so discontinuous with ordinary consciousness. Yet they may determine attitudes, though they cannot furnish formulas, and open a region though they fail to give a map. At any rate, they forbid a premature closing of our accounts with reality.” From….William James and his 1898 experiment with nitrous oxide recorded in his The Varieties of Religious Experience

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Talk

Good morning! I am so excited to be here. I have been piecing together this particular talk on neuroscience for the better part of a year. It hasn’t been easy because there is so much material that has been coming out within the last decade on the relationship between brain activity and mystical, spiritual, and religious experiences.

But first a disclaimer. I am neither a neurologist nor a neuroscientist by any means. Just interested in neuroscience, especially as it applies to mysticism and spiritual experience. Although retired for over a decade now I was trained as a clinical psychologist.

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by Linda A. Dove
January 18, 2015

Introduction

I grew up in the Anglican Church. For me, its doctrines were a source of puzzlement, skepticism, and anguish—about my sin—my inability to have faith. Finally, I rejected Christianity. And, with the baby, I threw out the bath-water; I turned away from all religion. How many of you had similar experience?

In my 30’s I began to search again. I felt that “holy longing” to understand life’s mysteries. I wanted meaning and purpose; a faith in something larger than myself. By that time I was agnostic, unwilling to throw God right out of the water, but unwilling also to embrace a divinity I was unable to touch, see, hear or talk with. How many of you resonate with this?

My Purpose Today

Now, I’ve been a Unitarian-Universalist for only five years. Quite a few of you are also new UUs. How many of us are fully aware of where our UU faith comes from? I’ll try fill us in with a little bit of our complex origins—the Christian ones—today. And then I hope to encourage us all, both old and new members, to deepen our own understanding and then not to hold back about what our liberal faith stands for. Speaking out takes courage in a conservative, church-going area like the Valley.

Why do we sometimes hold back? An obvious reason is we don’t want to be lumped together with religious theologies like Christianity, Islam or Judaism that we rejected. Many of you tell me UUism attracted you because of fellowship in a like-minded community that is NOT one of these religions.

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