[on the role of justice in the experience of depression]:
The United Nations—in its official statement for World Health Day in 2017—explained that “the dominant biomedical narrative of depression” is based on “biased and selective use of research outcomes” that “cause more harm than good, undermine the right to health, and must be abandoned.” There is a “growing evidence base,” they state, that there are deeper causes of depression, so while there is some role for medications, we need to stop using them “to address issues which are closely related to social problems.” We need to move from “focusing on ‘chemical imbalances’ to focusing on ‘power imbalances.’”
– Johann Hari, Lost Connections
.…[H]ere the religious traditions were in unanimous agreement. The one and only test of a valid religious idea, doctrinal statement, spiritual experience, or devotional practice was that it must lead directly to practical compassion. If your understanding of the divine made you kinder, more empathetic, and impelled you to express this sympathy in concrete acts of loving-kindness, this was good theology. But if your notion of God made you unkind, belligerent, cruel or self-righteous, or if it led you to kill in God’s name, it was bad theology. Compassion was the litmus test for the prophets of Israel, for the rabbis of the Talmud, for Jesus, for Paul, and for Muhammed, not to mention Confucius, Lao-tzu, the Buddha, or the sages of the Upanishads. In killing Muslims and Jews in the name of God, the Crusaders had simply projected their own fear and loathing onto a deity which they had created in their own image and likeness, thereby giving this hatred a seal of divine approval. A personalized God can easily lead to this type of idolatry, which is why the more thoughtful Jews, Christians, and Muslims insisted that while you could begin by thinking of God as a person, God transcended personality as “he” went beyond all other human categories.
- Karen Armstrong, The Spiral Staircase
[Gareth Higgins and Brian McLaren have written a children’s story and companion book of essays on the need for a new story. This is quoted at the outset]:
Neither revolution nor reformation can ultimately change a society. Rather you must tell a new powerful tale, one so persuasive that it sweeps away the old myths and becomes the preferred story … one so inclusive that it gathers
all the bits of our past and our present into a coherent whole, one that even shines some light into the future so that we can take the next step…. If you want to change a society, then you have to tell an alternative story.
-Ivan Illich, as quoted in the introduction to The Seventh Story: Us, Them and the End of Violence.
Does my soul still sing?
Though the winter’s edge
has stolen the light
long before the night
was supposed to fall,
does my soul still sing?
Maybe she just hums
the late January
Three central values were profoundly neglected [by ‘the Left’]: the family, the nation, and religion. Family, flag and religion were abandoned to the right wing and defined by them – as though these themes were unworthy from the beginning of a critical analysis, as though the feelings connected with them were irrational and dangerous, as though an enlightened man [sic] had nothing to do with these realities!
The time has come for this blindness on the part of the left to disappear. It is not enough to unmask religion as the opium of the people, to bid farewell to the family as a coercive patriarchal institution, and to abandon national consciousness as jingoism or (even worse) well-deserved ridiculousness… The response to these spheres of life – religion, family and nation – cannot be an unproductive, disclaiming, superhuman “No” but a critical, transforming “Yes, but not this kind of religion, family, and patriotism,” full of love of reality.
- Dorothee Soelle, On Earth as in Heaven: A Liberation Spirituality of Sharing (1993)