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Wisdom Quotes from Parker Palmer
Our deepest calling is to grow into our own authentic self-hood, whether or not it conforms to some image of who we ought to be. As we do so, we will not only find the joy that every human being seeks — we will also find our path of authentic service in the world.
Suffering breaks our hearts, but the heart can break in two different ways. There's the brittle heart that breaks into shards, shattering the one who suffers as it explodes, and sometimes taking others down when it's thrown like a grenade at the ostensible source of its pain. Then there's the supple heart, the one that breaks open, not apart, the one that can grow into greater capacity for the many forms of love. Only the supple heart can hold suffering in a way that opens to new life.
We suffer, ironically, from our indifference to those among us who suffer.
Self-care is never a selfish act — it is simply good stewardship of the only gift I have, the gift I was put on earth to offer others. Anytime we can listen to true self and give the care it requires, we do it not only for ourselves, but for the many others whose lives we touch.
Before you tell your life what you intend to do with it, listen for what it intends to do with you. Before you tell your life what truths and values you have decided to live up to, let your life tell you what truths you embody, what values you represent.
If we want to grow as teachers — we must do something alien to academic culture: we must talk to each other about our inner lives — risky stuff in a profession that fears the personal and seeks safety in the technical, the distant, the abstract.
As young people, we are surrounded by expectations that may have little to do with who we really are, expectations held by people who are not trying to discern our selfhood but to fit us into slots.
Humility is the only lens though which great things can be seen — and once we have seen them, humility is the only posture possible.
The deeper our faith, the more doubt we must endure; the deeper our hope, the more prone we are to despair; the deeper our love, the more pain its loss will bring: these are a few of the paradoxes we must hold as human beings. If we refuse to hold them in the hopes of living without doubt, despair, and pain, we also find ourselves living without faith, hope, and love.
Afraid that our inner light will be extinguished or our inner darkness exposed, we hide our true identities from each other. In the process, we become separated from our own souls. We end up living divided lives, so far removed from the truth we hold within that we cannot know the "integrity that comes from being what you are."
* * * * *
I am blessed to live in a democracy, not a totalitarian state. But the democracy I cherish is constantly threatened by a brand of politics that clothes avarice and the arrogance of power in patriotic and religious garb.
We can put the chairs in a circle, but as long as they are occupied by people who have an inner hierarchy, the circle itself will have a divided life, one more form of "living within the lie": a false community.
Formation may be the best name for what happens in a circle of trust, because the word refers, historically, to soul work done in community. But a quick disclaimer is in order, since formation sometimes means a process quite contrary to the one described in this book — a process in which the pressure of orthodox doctrine, sacred text, and institutional authority is applied to the misshapen soul in order to conform it to the shape dictated by some theology. This approach is rooted in the idea that we are born with souls deformed by sin, and our situation is hopeless until the authorities "form" us properly. But all of that is turned upside down by the principles of a circle of trust: I applaud the theologian who said that "the idea of humans being born alienated from the Creator would seem an abominable concept." Here formation flows from the belief that we are born with souls in perfect form. As time goes on, we subject to powers of deformation, from within as well as without, that twist us into shapes alien to the shape of the soul. But the soul never loses its original form and never stops calling us back to our birthright integrity.
By
choosing integrity, I become more whole, but wholeness does not mean
perfection. It means becoming more real by acknowledging the whole of
who I am.
Relational
trust is built on movements of the human heart such as empathy,
commitment, compassion, patience, and the capacity to forgive.
The more you know about another person's story, the less possible it is to see that person as your enemy.
We
cannot see what is “out there” merely by looking around. Everything
depends on the lenses through which we view the world. By putting on new
lenses, we can see things that would otherwise remain invisible.
* * * * *
Violence is what happens when we don't know what else to do with our suffering.
Eventually, I developed my own image of the "befriending" impulse behind my depression. Imagine that from early in my life, a friendly figure, standing a block away, was trying to get my attention by shouting my name, wanting to teach me some hard but healing truths about myself. But I — fearful of what I might hear or arrogantly trying to live without help or simply too busy with my ideas and ego and ethics to bother — ignored the shouts and walked away.
So this figure, still with friendly intent, came closer and shouted more loudly, but AI kept walking. Ever closer it came, close enough to tap me on the shoulder, but I walked on. Frustrated by my unresponsiveness, the figure threw stones at my back, then struck me with a stick, still wanting simply to get my attention. But despite the pain, I kept walking away.
Over the years, the befriending intent of this figure never disappeared but became obscured by the frustration caused by my refusal to turn around. Since shouts and taps, stones and sticks had failed to do the trick, there was only one thing left: drop the nuclear bomb called depression on me, not with the intent to kill but as a last-ditch effort to get me to turn and ask the simple question, "What do you want?" When I was finally able to make the turn — and start to absorb and act on the self-knowledge that then became available to me — I began to get well.
The figure calling to me all those years was, I believe, what Thomas Merton calls "true self." This is not the ego self that wants to inflate us (or deflate us, another from of self-distortion), not the intellectual self that wants to hover above the mess of life in clear but ungrounded ideas, not the ethical self that wants to live by some abstract moral code. It is the self-planted in us by the God who made us in God's own image-- the self that wants nothing more, or less, than for us to be who we were created to be.
True self is true friend. One ignores or rejects such friendship only at one's peril.
So this figure, still with friendly intent, came closer and shouted more loudly, but AI kept walking. Ever closer it came, close enough to tap me on the shoulder, but I walked on. Frustrated by my unresponsiveness, the figure threw stones at my back, then struck me with a stick, still wanting simply to get my attention. But despite the pain, I kept walking away.
Over the years, the befriending intent of this figure never disappeared but became obscured by the frustration caused by my refusal to turn around. Since shouts and taps, stones and sticks had failed to do the trick, there was only one thing left: drop the nuclear bomb called depression on me, not with the intent to kill but as a last-ditch effort to get me to turn and ask the simple question, "What do you want?" When I was finally able to make the turn — and start to absorb and act on the self-knowledge that then became available to me — I began to get well.
The figure calling to me all those years was, I believe, what Thomas Merton calls "true self." This is not the ego self that wants to inflate us (or deflate us, another from of self-distortion), not the intellectual self that wants to hover above the mess of life in clear but ungrounded ideas, not the ethical self that wants to live by some abstract moral code. It is the self-planted in us by the God who made us in God's own image-- the self that wants nothing more, or less, than for us to be who we were created to be.
True self is true friend. One ignores or rejects such friendship only at one's peril.
* * * * *
Wholeness does not mean perfection; it means embracing brokenness as an integral part of life.
Embracing one's wholeness makes life more demanding — because once you do that, you must live your whole life. One of the most painful discoveries I made in the midst of the dark woods of depression was that a part of me wanted to stay depressed. As long as I clung to this living death, life became easier; little was expected of me, certainly not serving others.
When we so fear the dark that we demand light around the clock, there can be only one result: artificial light that is glaring and graceless and, beyond its borders, a darkness that grows ever more terrifying as we try to hold it off.
You seem to look upon depression as the hand of an enemy trying to crush you…Do you think you could see it instead as the hand of a friend, pressing you down to the ground on which it is safe to stand?
As a young man, I yearned for the day when, rooted in the experience that comes only with age, I could do my work fearlessly. But today, in my mid-sixties, I realize that I will feel fear from time to time for the rest of my life. I may never get rid of my fear. But . . . I can learn to walk into it and through it whenever it rises up . . . naming the inner force that triggers . . . fear . . . Naming our fears aloud . . . is the first step toward transcending them.
One of the hardest things we must do sometimes is to be present to another person's pain without trying to "fix" it, to simply stand respectfully at the edge of that person's mystery and misery.
Good teachers possess a capacity for connectedness. They are able to weave a complex web of connections among themselves, their subjects, and their students so that students can learn to weave a world for themselves.
Mentors and apprentices are partners in an ancient human dance, and one of teaching's great rewards is the daily chance it gives us to get back on the dance floor. It is the dance of the spiraling generations, in which the old empower the young with their experience and the young empower the old with new life, reweaving the fabric of the human community as they touch and turn.
Spirituality is not primarily about values and ethics, not about exhortations to do right or live well. The spiritual traditions are primarily about reality...an effort to penetrate the illusions of the external world and to name its underlying truth.
* * * * *
Under stress, an unexercised heart will explode in frustration or fury. If the situation is especially tense, that exploding heart may be hurled like a fragment grenade toward the source of its pain. But a heart that has been consistently exercised through conscious engagement with suffering is more likely to break open instead of apart. Such a heart has learned how to flex to hold tension in a way that expands its capacity for both suffering and joy.
The
only way to become whole is to put our arms lovingly around
-everything- we know ourselves to be: self-serving and generous,
spiteful and compassionate, cowardly and courageous, treacherous and
trustworthy. We must be able to say to ourselves and to the world at
large, "I am -all- of the above." If we can't embrace the whole of who
we are--embrace it with transformative love--we'll imprison the creative
energies hidden in our own shadows and be unable to engage creatively
with the world's complex mix of shadow and light.
The people who help us grow toward true self offer unconditional love, neither judging us to be deficient nor trying to force us to change but accepting us exactly as we are. And yet this unconditional love does not lead us to rest on our laurels. Instead, it surrounds us with a charged force field that makes us want to grow from the inside out — a force field that is safe enough to take the risks and endure the failures that growth requires.
We are exploring together. We are cultivating a garden together, backs to the sun. The question is a hoe in our hands and we are digging beneath the hard and crusty surface to the rich humus of our lives.
When we catch sight of the soul, we can become healers in a wounded world — in the family, in the neighborhood, in the workplace, and in political life-as we are called back to our "hidden wholeness" amid the violence of the storm.
I cannot imagine a spiritual pain deeper than dying with the thought that during my sojourn on earth, I had rarely, if ever, shown up as my true self. And I cannot imagine a spiritual comfort deeper than dying with the knowledge that I had spent my brief time on this planet doing the best I could to be present as myself to my family, my friends, my community, and my world.
Every journey, honestly undertaken, stands a chance of taking us toward the place where our deep gladness meets the world's deep need.
