9/12/10 Compassionate Politics Workshop: Final Complete Report

[Wade Hudson]

It seems that energy behind the Charter for Compassion Network
continues to fade.

If any of you have any ideas about how to revive the Network, please
share them here.

If you want to share information or thoughts with others here, feel
free to do so.

But I prefer not to be the only one, or almost the only one, doing so.

So I plan to refrain from posting here and on the Facebook page, at
least for a while.

Instead, rather than this virtual network, I plan to put more energy
into face-to-face community, especially the Compassionate Politics
Network and the Church for the Fellowship of All Peoples, which I
recently joined and which was founded in 1944 in San Francisco by
Howard Thurman, Martin Luther King’s principal mentor and spiritual
advisor.

I also plan to publish a weekly newsletter, Wade’s Weekly, which will
consist of brief (no more than 2000 words) original commentaries,
personal journal entries, re-posts of others’ work, and/or links to
resources.

The first Wade’s Weekly is presented below.

If you wish to subscribe and haven’t already done so, please reply YES
here.

I hope you do so we can better stay in touch.

+++++

Wade’s Weekly
October 20, 2010

Contents:
· Reflections on the Compassionate Politics Workshop
· Reflections on Dick Price
· A Response to Taj and Marianne

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Reflections on the Compassionate Politics Workshop
By Wade Hudson

On September 12, twenty-two social-justice activists came together at
the Compassionate Politics Workshop to explore how to cultivate
compassionate political activity. Before adjourning, participants gave
the workshop an average rating of 4.2 on a scale of 1 to 5. The eight
Action Groups that met during the workshop adopted a lengthy list of
decisions concerning how we might best move forward [http://
groups.google.com/group/compassionate-politics-workshop/browse_thread/
thread/df6bef4d884c0ad7].

As became clear when Lenel deEmma facilitated a round of one-minute
personal introductions during lunch, the workshop participants
reflected a remarkable wealth of experience. The spirit, dedication,
and energy were heartwarming, uplifting, and inspiring. Many folks who
had connected online were able to meet face-to-face and found the
experience to be rewarding. John Testa stated afterwards, “I did not
observe the presence of egos in any of the sessions in which I was
involved. Everyone respected the other person's point of view.”

The flexible format of the workshop, loosely based on Open Source
Technology, enabled the participants themselves, rather than the
planners, to define the issues that were addressed. This openness
enabled the participants to express their strongest passions, which
contributed to the liveliness of the event. Six individuals
volunteered to plan another, similar event in the near future. The joy
and laughter during the closing spiral group hug was a real treat.

For me, however, where the workshop fell short also stands out. I
agree with Brenda Salgado, who told the planning committee for the
next event:

I would love to have us include shared practice, meal or movement a
little more than we did in our last meeting. In my tradition and
culture, it is important to build relationship and not always be in
such a rush, or spend most of our time in our head/minds/talking.
Though this is an important part of us, we must remember to balance it
with body and spirit. We are so unconsciously conditioned to live
primarily in our heads/minds/talking, we unconsciously structure
meetings this way as well. I know I am somewhat preaching to the
choir here!

And one comment expressed to me during lunch sticks with me. I asked
one of the participants how she felt about her breakout group and she
responded, “It was productive, but I don’t feel that the discussion
really addressed how to integrate the personal and the political.”

Prior to the workshop, the initial planning committee framed its
concerns as follows:

If activist organizations that aim to improve public policies
incorporated more lessons concerning self-development, spiritual
growth, productive group dynamics, and community service from the
personal and social spheres into their political efforts, might they
attract more compassion-minded individuals and be more effective? If
so, how might they best do so?

Thus, the focus is not on those personal and social (including
cultural) lessons in isolation. Rather, the focus is on the relevance
of those lessons to political activism.

“Political activism,” as defined here, includes efforts to persuade
administrative agencies to change their policies and efforts to elect
candidates committed to certain changes in public policies, as well as
legislative lobbying and demonstrations.

Reviewing the Action Group reports, it seems to me that most of the
methods that were affirmed are very general and could be applied
throughout society. Thus, it seems that participants, perhaps due to
lack of time, did not specifically address how politically active
organizations might incorporate those methods into their efforts.

Some exceptions include the following concrete suggestions:

· Conduct a public sitting meditation on Oct. 17 in opposition to
Proposition L that would restrict sitting or lying on sidewalks.
· Explore the start of a Circle of Compassion in your region.
· Participate in movements led by people of color.

So one option for consideration by the planning committee for the next
workshop might be to aim to develop similar concrete proposals that
activist organizations might incorporate into their work.

And given that the Sept. 12 workshop was predominately White, the next
one needs to be much more inclusive.

Hopefully the planning committee for the next workshop will build on
what happened at the first workshop and facilitate an even richer
experience next time. If we do, we might well continue to contribute
to the cultivation of compassionate political activity dedicated to
social transformation.

+++

Reflections on Dick Price
By Wade Hudson

NOTE: I wrote this in response to the "Dick Price Celebration" page
recently established on Facebook. Dick was co-founder of Esalen
Institute.

I first met Dick when he came to San Francisco for the fantastic
“Spiritual and Therapeutic Tyranny: The Willingness to Submit”
conference in 1973. Joe Adams brought him to the offices of the
Network Against Psychiatric Assault, where I worked. We had a long,
lively conversation and as he left, Dick told my associates and me
that we were welcome to visit Esalen free of charge whenever we
wanted. He also told us we could participate in workshops if we
wished.

So two or three times a year, I visited “God’s Little Half-Acre” for
rest and recreation. Though I had participated in a number of Esalen
and Esalen-style workshops in the Bay Area and elsewhere, initially I
did not explore participating in any at Esalen. Simply relaxing and
soaking met my needs. Usually Dick and I would at least share a meal.
Without fail his warmth and humor refreshed me.

He never even mentioned that he was the principal Gestalt teacher at
Esalen, nor did he invite me to participate in a workshop. But after a
few years, after finally reading the catalog closely, I started
participating in workshops occasionally with Dick, Chris, and others.
Without fail, I found these experiences to be deeply rewarding. I
still do Dick’s “Basic Practice” as a part of my meditation routine.

One particular workshop with Dick has stuck with me. When I sat on the
hot seat, I shared the discomfort I felt about my reaction when one of
the “beautiful people,” a gorgeous blonde, had gotten into a hot tub
with me. My gut reaction was judgmental and I sensed I was being
unfair. Dick led me through a long process of reflecting on parental
influences, pounding on pillows, weeping convulsively, and such. At
the end of my session, he picked up on one of my conclusions and asked
me to repeat it as a “Gestalt Mantra” – “I can be critical without
being judgmental” – a phrase that has guided me ever since.

After I finished, Dick asked others in the workshop to offer feedback.
With one exception, all of the feedback was supportive. But the blonde
who had prompted my introspection was in the room and, offended by
what I had said, she laid into me with a vicious diatribe. Others then
balanced her with positive comments, but I felt uncomfortable about
her reaction. We then adjourned and as we left, outside the room with
a smile on his face, Dick told me, “Great work. And forget what that
bitch said.” I laughed, and noted his stepping out of his neutral
role.

Thereafter I’d participate in one or two workshops every year. Once
Dick invited some of my associates and me to a workshop with R.D.
Laing, who had greatly influenced all of us. In the middle of it, when
Laing was late and everyone was waiting, Dick asked us to present to
the workshop. After 30 minutes or so, Laing arrived, apparently drunk,
and lacerated us. “Who do you think you are? This is my workshop.”
Dick managed to defuse the situation, Laing left, and we continued.
Filling R.D. Laing’s shoes was an awkward experience. I recall that I
spoke about why I was shifting from dealing with individual issues
toward focusing more on political action to correct the conditions
that foment so much individual suffering.

Knowing that Dick shied away from publicity, I was greatly honored
when shortly before his death he agreed to have me record a lengthy
interview with him for publication. Though I never got the intended
article published, I greatly appreciate the excellent editing and
publication of the interview in the Esalen catalog, which is linked on
the wikipedia site. It seems to hold up as an excellent summary of his
thinking.

My recollection of my last encounter with Dick, a birthday party in
his house, during which we discussed another of the recurrent,
internal political battles at Esalen that disturbed others but did not
seem to faze him, is bittersweet.

As I recall with affection, at the memorial service at Eslaen, someone
sang one of Dick’s favorite Bob Dylan songs, “Restless Farewell,”
which concludes, “So I’ll make my stand and remain as I am / And bid
farewell and not give a damn.” Even if my memory is wrong, whenever I
hear that song, I think of Dick.

Dick was a wonderful human being. He holds a featured seat in my
pantheon of heroes.

+++

Thanks much, Taj and Marianne, for an important, cogent, and
convincing piece. I agree with all that you say (and do not believe
that Gladwell rejected online tools outright). My primary concern is
that the following crucial elements seem to be missing in what you say
in this essay.

First, we need a concise, comprehensive long-term vision of
fundamental personal, social, and cultural transformation that can
hold together the disparate elements of our social-change movement and
inspire them to support one another from time to time.

Second, we need to explicitly affirm ongoing self-improvement. Martin
Luther King’s “Nonviolence Pledge” is instructive in this regard. It
reads as follows:

1. As you prepare to march, meditate on the life and teachings of
Jesus.
2. Remember the nonviolent movement seeks justice and
reconciliation -- not victory.
3. Walk and talk in the manner of love; for God is love.
4. Pray daily to be used by God that all men and women might be
free.
5. Sacrifice personal wishes that all might be free.
6. Observe with friends and foes the ordinary rules of courtesy.
7. Perform regular service for others and the world.
8. Refrain from violence of fist, tongue, and heart.
9. Strive to be in good spiritual and bodily health.
10. Follow the directions of the movement leaders and of the
captains on demonstrations.

Most of those principles address the need for a deep commitment to
working on inner issues.

Third, we need to develop structures that enable us to support one
another in our efforts at steady inner transformation. “Systems of
daycare” are valuable. We also need systems that consciously nurture
personal growth. In today’s hectic, task-oriented world, mutual caring
tends to fall by the wayside. Rick Warren may be “blending small
(supportive) circles with a clear over-arching purpose (dedicated to
self-development as well as collective growth),” but you describe no
similar efforts among social-change movement groups.

Fourth, we need to revive the methods employed by the early civil
rights movement, with a focus on winnable goals, sincere negotiations
aimed at reconciliation, and the use of nonviolent civil disobedience
as a last resort.

And last, it seems to me, our most pressing priority is to build a
national economic-justice movement dedicated to enacting federal
legislation that will begin to address the horrible state of our
economy.

With these elements, as well as the methods you describe, perhaps we
can grow a truly effective movement to transform our global social
system.

+++

A Response to Taj and Marianne
By Wade Hudson

NOTE: The following is a reply to “Movement Building and Deep Change:
A Call to Mobilize Strong and Weak Ties,” Taj James and Marianne
Manilov, Huffington Post, Oct. 16, 2010.

Thanks much, Taj and Marianne, for an important, cogent, and
convincing piece. I agree with all that you say (and do not believe
that Gladwell rejected online tools outright). My primary concern is
that the following crucial elements seem to be missing in what you say
in this essay.

First, we need a concise, comprehensive long-term vision of
fundamental personal, social, and cultural transformation that can
hold together the disparate elements of our social-change movement and
inspire them to support one another from time to time.

Second, we need to explicitly affirm ongoing self-improvement. Martin
Luther King’s “Nonviolence Pledge” is instructive in this regard. It
reads as follows:

1. As you prepare to march, meditate on the life and teachings of
Jesus.
2. Remember the nonviolent movement seeks justice and
reconciliation -- not victory.
3. Walk and talk in the manner of love; for God is love.
4. Pray daily to be used by God that all men and women might be
free.
5. Sacrifice personal wishes that all might be free.
6. Observe with friends and foes the ordinary rules of courtesy.
7. Perform regular service for others and the world.
8. Refrain from violence of fist, tongue, and heart.
9. Strive to be in good spiritual and bodily health.
10. Follow the directions of the movement leaders and of the
captains on demonstrations.

Most of those principles address the need for a deep commitment to
working on inner issues.

Third, we need to develop structures that enable us to support one
another in our efforts at steady inner transformation. “Systems of
daycare” are valuable. We also need systems that consciously nurture
personal growth. In today’s hectic, task-oriented world, mutual caring
tends to fall by the wayside. Rick Warren may be “blending small
(supportive) circles with a clear over-arching purpose (dedicated to
self-development as well as collective growth),” but you describe no
similar efforts among social-change movement groups.

Fourth, we need to revive the methods employed by the early civil
rights movement, with a focus on winnable goals, sincere negotiations
aimed at reconciliation, and the use of nonviolent civil disobedience
as a last resort.

And last, it seems to me, our most pressing priority is to build a
national economic-justice movement dedicated to enacting federal
legislation that will begin to address the horrible state of our
economy.

With these elements, as well as the methods you describe, perhaps we
can grow a truly effective movement to transform our global social
system.