Document the Journey: T.k. Coleman, The Minimalists, & Hakuin

I’m two parts into my “Montaigne & Buddhism” series (Part 1 Transcript and Video & Part 2 Transcript and Video) but, decided to take a little sidetrack this week, and talk about some things I’ve been reading, listening to, and thinking about. In the video above and the rough transcript below I talk about the importance of learning, and more importantly, the importance of “learning out loud”, documenting the learning process, sharing it, and transforming it into creative action. Enjoy!

I read a lot of books, mostly on Kindle. I love the convenience of having the app on my phone as well as having access to the Kindle Cloud Reader from virtually any computer. It means I can have the majority of my library with me at all times. I also love that Kindle saves, consolidates, and centralizes all my highlights and notes in the various books I’ve been reading (I do a lot of highlighting and note-taking). I listen to a lot of podcasts on Stitcher, I can stream all my favorite podcasts, listen to new episodes, and I can save past episodes of podcasts so I can listen to them later. I also watch a lot lectures, talks, interviews, etc. on YouTube. My “Watch Later” list is constantly expanding. I consume content and information obsessively. In Evernote I keep a list of all the books I’ve read throughout the year. I also cut and paste all those notes and highlights from my Kindle reading into Evernote, so I can conveniently search and utilize them at any time from anywhere.
A few weeks ago I was listening to an episode of The Minimalists Podcast, I believe it was episode 131, titled “School”. In this episode their guest was T.K. Coleman. Coleman is an author, thinker, entrepreneur, and he is also the Education Director of an organization called Praxis. Throughout the Minimalists’ conversation with Coleman, he shares some great insights regarding the process and act of ‘learning’.  He says, quoting Chalmers Brothers, that “learning is the process of doing what you don’t know how to do while you don’t know how to do it”.  In this regard, Coleman advocates what he calls “learning out loud”, that is, documenting your journey as you learn, by “advertising those things you’re studying” through either blog or YouTube, or something similar. True to his word, there’s even a section on Coleman’s website called “Reading Notes,” where Coleman “learns out loud,” by regularly posting his reflections on whatever books, blogs, or podcasts he’s currently consuming. Coleman highlights that more often than not when someone is learning something new, or is in the process of mastering their craft, or honing their expertise, “they hide what they’re doing from the world until their confident that they know what they’re doing”. Coleman suggests that such a reclusive tactic not only misses the point of learning but, also misses a golden opportunity. He recommends putting your learning out there. Coleman states that “learning doesn’t count if you’re not combining it with some form of creative action”. I find all of these ideas inspiring and poignant. This is something that I think I’ve been attempting to do myself, although I’m not sure I consciously realized that this is what I’ve been doing.
I started this blog when I began my undergraduate program not as way to share what I ‘know’ or to share my supposed ‘expertise’ but as a way to share what I was in the process of learning, as a way to document that process of learning. In the hope that it would be helpful to others and in the hope that it would deepen what I’m learning about. I’ve personally found that in the act of sharing the things that I’m attempting to learn, my thoughts, views, and my overall understanding of the subject actually becomes more clear and conducive.
I’ve continued trying to do this in my blog as I’ve continued on into my graduate studies and I’m continuing to try to expand this endeavor of documenting my learning, this endeavor to learn out loud, with my YouTube channel. Documenting not only my academic studies, but also my personal studies of the things I’m curious about, and what I’m personally fascinated by. I write these blogs and make these videos not because I’m an expert or because I’m so knowledgeable, but because I’m learning. I’m in the process of learning, the process of doing what I don’t know how to do while I don’t know how to do it, knowing that anything I learn that remains hidden away and disconnected is devoid of meaning, it doesn’t count, and it will be inadequate.
For about the past few years I’ve been dabbling, off and on, with meditation practice. I’ve gotten more serious, more formal, and more committed to mediation in the past two years, and in the past year I’ve actually begun digging deeper into Buddhist thought and philosophy. I’ve been trying to teach myself more about mediation and I’ve been giving myself a crash course in Buddhism, especially Zen Buddhism. One of the books I’ve recently finished reading is a book called The Zen Experience by Thomas Hoover. In The Zen Experience Thomas Hoover recounts the long and evolving history of Zen. One of the figures that Hoover discusses is a Rinzai Zen master named Hakuin Ekaku. Many scholars have suggested that Hakuin is one of the most important Zen teachers. In fact, Rinzai teachers, to this day, trace their lineage back to Hakuin. He was an artist, a poet, and a brilliant Zen philosopher. Hakuin breathed new life into Zen at a time when Zen practice seemed to be waning. In many ways he seemed to democratize Zen, so much so that Hakuin has been called “the Zen master of the people”. Hakuin extended Zen teaching, practice, and philosophy beyond the monastic communities of ordained Buddhist priests and nuns, and instead included people from all walks of life. In Hakuin’s teaching, “If meditation bears no relationship to life…It is merely self-centered gratification” (Hoover, 232). According to Hakuin, “Just to hide and meditate on your own original nature produces inadequate enlightenment, while also shutting you off from any chance to help other people, other sentient beings” (Hoover, 233). In fact,
“Hakuin says to test your meditation outside, since otherwise it serves for nothing. And today Rinzai monks are expected to silently meditate during all activities, including working in the yard of the monastery, harvesting vegetables, or even walking through the town for their formal begging” (Hoover, 233).
Hakuin, himself, seems to be saying that “learning doesn’t count if you’re not combining it with some form of creative action”. He seems to go so far as to say that even something as weighty, worthwhile, and grandiose as the idea of ‘Enlightenment’ is ultimately meaningless if it is disengaged from everyday life, if it is disconnected from boots on the ground experience. If ‘Enlightenment’ is shut off and disconnected from other people and from other sentient beings it is an inadequate Enlightenment.
This process of learning out-loud, this kind of documentary learning, is something I’m trying to be more committed to, not only as a graduate student and as an aspiring academic, but also as a person in love with learning, in love with curiosity, and especially also as someone who is becoming increasingly devoted to the practice of meditation and Buddhist philosophy. You don’t have to be a graduate student, an academic, a meditator, or a Buddhist to document your journey, to advertise your learning. Whatever you do, whatever you’re passionate about, whatever you’re interested in and fascinated by, do it and do it out loud, even and especially when you don’t know how to do it.
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Abstraction, Production, and the Possibility of Cosmopolitanism

 

diogenes-statue-sinop-enhanced

Last week I wrote a post entitled “Nature, Nihilism, Nationalism, Morality, and the Existence of Superiority.” I’ve continued to ponder those same musings.

I’ve wondered to myself “What is the actual value of ‘nationalism’?”

This is at once both a genuine and a rhetorical question. (Here my thinking is both scattered an nonlinear, please bear with me).

Humanity has persisted primariy because of its capacity as a Tool Being. For example, our survival has been predicated upon the following ‘tools’:

  1. abstraction – the ability to create meaning-laden ‘symbols’ and ideas (language, mathematical notation, etc.)
  2. cooperation – the complex creation of ‘social’ life throug the establishment of norms and values (also abstractions).
  3. production – that is, the ability to create ‘tools'(/technology) – both material and non-material (symbols, ideas, norms, values, ect.)

In this regard, perhaps above all, the key to our survival is our neural plasticity. That is, our ability to not oly cognize but, to ‘re’-cognize, examine, observe, evaluate, and change/adapt ourselves, our ‘tools’ and ‘tool’ methodologies, i.e. our symbols, ideas, norms, and values.

A nation-state, for example, is but an abstraction, a non-material tool, its underpinnings being only symbolic. It is a ‘Production’ of ‘Abstraction’ and ‘Cooperation’. The nation-state is a combinative outcome (production) of ‘social’ (cooperative) Institutions (abstraction); the combination of the ‘state’ (Political Institution) and the ‘nation’ (Cultural Institution). Even its borders are non-material and are an arbitrary creation. No doubt like any other symbolic product of tool creation, it was an attempt to serve a purpose but, at what prce? At what cost? Has the ‘end’ justified the means? It has certainly not been without its faults. It has been and continues to be historically rife with tension, terror, and turmoil. Perhaps, it is a tool/technology that has out lived its usefulness, especially given the immense economic and ‘ecological’ disasters we are facing at present.

Rather than attempt to continue to ‘cement’ and ‘concretize’ a non-material notion, perhaps we should begin to ‘plasticize’ such cognitions, re-evaluate their performance, and make the necessary adaptations. Perhaps, a return (of sorts) is in order, a return and re-invention of the thought of Diogenes, a reinvigoration of a kind of cosmopolitanism, in which one’s primary identification is neither the nation-state nor the city-state but, to the polis of the cosmos, citizens of the world.

However, I don’t mean this in some idealistic or utopia way. In proposing a kind of cosmopolitanism I’m not advocating cultural relativism (multiculturalism/’tolerance’) – whch suggests that all cultures and all cultural practices have equal vaue.This is an ideological tool for hegemonic utilization which seeks to establish something of an implicitly or explicitly homgoneous mono-culture. In many cases, the multiculturalist endeavor actually avoids ‘difference’ and fails to honestly or authentically acknowledge the Otherness of the other and the corresponding inequalities. In this way multiculturalism actually serves as a means to maintain the status-qou. Multiculturalism functions as a kind of invisible imperialism and a cloaked colonialism supporting dominant culture (cosumeristic globalization, perhaps?).

By saying that I question the supremacy/superiority of some cultures or doubting that there are superior cultures I am not proposing that they are all of equal vaue.

On one hand, I’m attempting to avoid ethnocentrism, which attempts to judge another cuture by the standards of one’s own. This impairs sociological analysis, and what is needed is the furthered development of a sociological uderstading of culture.

On the other hand, I’m acknowledging that the atrocities denounced by the ‘tolerance’ of multiculturalism is, in fact, implicitly persistent within the muticuturalist’s culture. For instance, one may openly protest the malevolent sexism within the barbarous act of female genital mutilation but, will probably have nothing to say about the litanty of mutilations known as Plastic Surgery performed and undergone for no other reason than as an attempt to conform one’s body to the Western notions of sexiness, masquerading as a free-choice.

“The thing to do,”as Zizek explains, “is to change the entire field, introducing a totally different Universal, that of an antagonistic struggle which does not take place between particular communities, but splits from within each community, so that the ‘trans-cultural’ link between communities is that of a shared struggle”.

The point, then, of this re-invented cosmopolitanism is not  cultures of ‘equal value’ but, equal struggle. It is the universality of struggle and power relations. The universal unification of struggle betwen more and less advantaged groups. Universal Citizens of universal struggle universally united by the emancipatory struggle towards universal liberation.

 

 

Nature, Nihilism, Nationalism, Morality,and the Existence of Superiority….

sorrieu


Most of the time I find social media, especially Facebook, insufferable and I grow increasingly impatient with the incessant stream of inconsequential fodder posted under the pretenses of ‘content’. Yet, as many times as I’ve wanted to pull the plug, and as close as I’ve come to hitting that deactivate button the one thing that keeps me clinging to my account begrudgingly is the rare opportunity to actually engage in intelligent discussion. Below is a snippet of one such conversation. My sparing partner, a Facebook friend with whom I differ in opinion greatly, is someone I respect and consider to be a very intelligent and learned individual. We were participating in lively yet very respectful debate/dialogue regarding nationalism, the supremacy or superiority of some cultures to others, nihilism, morality, and the recognition of good and evil. The gist of my friend’s proposal was that history reveals that there are indeed superior cultures, that superiority finds its basis in nature, and that, amongst many other topics lol, nihilism does not supply a push towards betterment in the same way that morality does. Below is a summation of my response, I’d love to know what you think.
As crass as this may seem one must begin by asking what is ‘superiority’? What does it mean for something to be superior, especially in relation to an alternative? What is the methodological criteria by which to judge superiority? Who is it precisiely that decides/judges and by what authority have they been deputized to do so?Is the means by which to do so objectiviably verifiable and tangible? What is it’s legitimating determination?
Or, is it simply a question of the majority or the greatest number? Here, even utilitarians such as John Stuart Mill, with their ethical calculations, are suspicious, seeing the totalitaran ability of the ‘many’ to encroach upon the liberty of the ‘few’ as unavoidably authoritarian and un-ethical.
Also, I’m not sure its conducive to propose the presence of ‘superiority’ in nature, the categorization being an entirely anthropocentric notion/description. In nature it is more accurate to speak of genetic ‘fitness’ and environmental ‘adaptability’. Even if we do, for the sake of argument, accept the terminological idea to have ‘natural’ (for lack of a better term, *I must note that the division between nature and society is a false dichotomy) implications we can see that while there are certainly creatures that are superior in the ‘particular’ they are not superior universally, i.e. there may be superior swimmers, superior, climbers, superior runners, it wouldn’t be accurate to say that a species is superior  in every way or superior to all other species. (This kind of notion of superiority and supremacy seems to waft of a kind of implicit fascism and despotism, is it not this same kind of thinking that was used to justify slavery and the oppressive subjugation of indigenous peoples, seeing them not as ‘people’ but as an inferior species and less than human?). It would also seem less than ‘natural’ to then conclude that because one species is ‘superior’ to another it should then be the only allowable species in an environment, this would certainly produce a definite and potentially catastrophic  “imbalance.” The idea of human-supremacy has lead to our current ecological state of disaster.
I can personally attest (at least from my own experience) that nihilism and ethicality are not mutually exclusive and are perfectly compatible. As perhaps something of a nihilist/cosmic pessimist myself (perhaps in the Schopenhauerian sense, here I’m also a bit of a misanthrope), I think that existence/life is both arbitrary and meaningless. But, it is precisely this void that has created for me an ethical urgency and a moral imperative. If existence is ‘meaning-less’ than we are faced with the absolute responsibility for ‘meaning-creation’. In this regard, to say that something is ‘meaning-less’ is not the same as to say that there is ‘no-meaning’ or there can be no meaning, there is simply no definitively intrinsic or inherent meaning .
“Meaning”, like morality, values, etc. is simply a technology/tool utilized in our survival – the capacity for symbolic abstraction (neural plasticity). In this regard, can we accurately say that morality “exists”? ‘Exists’ on what plane? On what level? To what degree? To what extent? In what way? Is its status of existence objective? Here, then, ‘good and evil’ are also not found in nature but, are of human invention, “good and evil” has no reality beyond human construction (symbolic abstraction – meaning value creation) and more often than not created as a means to ostracize and demonize the Other (Nietzsche’s example of Slave Morality may be helpful here). It’s interesting that in the realm of religion there are many religions that operate without a god but, almost  none without a devil. It seems that we necessitate a ‘villain’ far more. But, as Michael Shermer explains “[E]vil is not a fixed entity or essence. It is not a thing. Evil is a descriptive term for a range of environmental events and human behaviors that we describe and interpret as bad, wrong, awful, undesirable, or whatever appropriately descriptive or synonym for evil is chosen”. “Morality” is, at best, only ‘provisional’, applying “to most people in most cultures in most circumstances most of the time” (Shermer). (*quotes are from the book “The Science of Good and Evil”)
I’ve spent the entirety of my academic career and the entirety of my personal research studying and examining religion, culture, society, ect. and I cannot come to the conclusion that there are cultures as a whole that are objectively superior, especially not absolutely superior in every conceivable way. Like the nature example above, we could reasonable say that some aspects of cultures are superior (infrastructure, economy, judicial systems, etc.) and it is not to say that one, ‘in hind-sight’, may not find one culture preferable to another. Rome had a superior military to Greece but, the ‘thought’ of Greece was far superior to that of Rome (never mind the gluttonous corruption of the Empire, lol) Roman society could be considered superior to that of the Goths but, this did not stop the overthrow of Rome by the ‘Barbarian Horde’. In the same way, European society, as the arbiters of civility and civilization considered themselves superior to the native peoples but, who seems to have had the more harmonious civilization? History is not devoid of the influence of power relations, after all history has been written by the winners, lol (here I recommend the work of Michel Foucault).
It seems then that I’ve simply come full circle arriving back to the very questions of superiority  with which I began, lol. That is, objectively defining the grounds, parameters, and legitimacy of supremacy in a tangibly verifiable capacity.
I should say that these are not necessarily questions of outright disagreement but, questions of ultimacy and validity.
As Socrates once said “I know one thing: that I know nothing.”

What’s the Difference Between God, the Devil, and a President?

PicMonkey Collage

In two words….Absolutely Nothing!

All are fictious offices/positions of illusory and ineffectual power, each perpetuated to create a false sense of cosmic/social stability and order.

In the event that something goes right, we have someone to thank, praise, and worship.

In times of crisis, cautastrophe, distress, trauma, and turmoil, we have someone to blame and villainize or vilify.

In each case we are blindly reinquishing the responsibility of our collective ‘destinies’ to a symbolic marionette being puppeted by far more nefariously malevolent forces…

The Pathology of Boundaries…

I recently completed a course in Environmental Ethics. It was incredibly helpful and insightful as I have become increasingly concerned with ecology in both my thought and practice, especially since transitioning to Veganism almost nine months ago. The move to become vegan, itself, was motivated and brought on by a deep and thoughtful engagement with Aldo Leopold‘s Land Ethic from his work A Sand County Almanac, as well as Peter Singer‘s Animal LiberationBoth texts were required reading for a class I was taking at the time, Contemporary Issues in Philosophy. I also happened to be reading Daniel Quinn‘s novel Ishmael during this period. It, too, was quite influential in guiding my decision to become more environmentally focused and thus, to take up the vegan lifestyle. As such, the impetus of my current research and work is centered upon exploring the wider implications and intersections of ecology, philosophy, the humanities, and culture/society. This transition, itself, is something I hope to write about further in future posts.

Below you’ll find a short essay I wrote for the Environmental Ethics course previously mentioned. In this assignment I was asked to briefly reflect upon and respond to Leopold’s Land Ethic from the aspect of Reason, Emotion, or Physical Activity. I hope you enjoy it! Please feel free to comment and respond! I would would excitedly welcome your feedback!

In his editorial introduction to Hegel’s 1827 Lectures on the Philosophy of Religion, Peter C. Hodgson writes that the impetus or the “main theme” of “Western consciousness” is “the individuality of all things” and that this is especially and most accurately true of “human beings” (45). Individuation, separation, categorization, dissection, and fragmentation, these are but a few of the main ideals that form the basis for Western philosophy and Western psychology. From Social Contract Theory to Self-help and beyond everything is hinged upon the idea of the isolated, independent, and absolutely autonomous ‘subject’. Western consciousness has created a pathological sense or conception of ‘self’, i.e. the subjective I, the Cartesian cogito. Here, even the ‘self’ fails to be a unity but is divided into dichotomous dualisms and false binaries, mind/body, body/soul, or, as illustrated within the forum prompt itself, the clear-cut distinctions between Reason/Emotion/Physical Action.

This also leads to a pathological sense of species/nature which forms the backdrop for not only the way in which humans relate to themselves and to each other, but also to the world and the planet as a whole, i.e. humanity as separate and distinct from each other and humanity as above, opposed to, and/or ultimately separate from the biosphere. This is precisely what Aldo Leopold’s Land Ethics seeks to cure and correct. Leopold writes that “a land ethic changes the role of Homo sapiens from conqueror of the land community to plain member and citizen of it” (171). As such, the land ethic, first and foremost, is developmentally psychological in orientation and methodology. It is at once, as Charles Starkey demonstrates, “a psychological theory of moral development and ecological rationality that advocates a shift in the way that environmental problems are conceptualized and approached” (149) and “a developmental change in cultural psychology… that expands the domain of the moral beyond that of human beings, so that nonhumans are afforded moral consideration” (159). Leopold reinvigorates the the fact that “All ethics so far evolved rest upon a single premise that the individual is a member of a community of interdependent parts” (171). With this comes the realization that “all things are part of the universe, and are connected with each other to form one whole unity” (Berry, 16). As such, the ‘self’ too must be envisioned as an integral whole both internally and externally, an undivided self unmistakably part of the land, responding with Reason, Emotion, and especially, with Physical action. Of what avail are Reason and Emotion if they do not spur one to action? As Marx famously concludes “The philosophers have only interpreted the world in various ways; the point, however, is to change it” (574).
Sallie McFague makes clear “We do not have bodies…We are bodies” (16). We are not containers compartmentalized into separate isolated areas of Reason, Emotion, and Physical activity, each one caged off and uncontaminated by the other. We are none other than our material reality, that is, mind, reason, emotion, as a culmination “evolved from” and “continuous with our bodies” (McFague, 16). So, too, should we approach the biotic community, recognizing that we are “evolved from” and “continuous with” the Land.
Hodgson, Peter C. Editorial Introduction. Lectures of the Philosophy of Religion, One-Volume Edition: The Lectures of 1827. By G. W. F. Hegel. New York: Oxford University Press, 2006. 1-71. Print.
Leopold, Aldo. A Sand County Almanac: With Essays on Conservation. New York: Oxford University Press, 2001. Print.
Marx, Karl. The German Ideology, Including Theses on Feuerbach. Amherst: Prometheus Books, 1998. Print.
McFague, Sallie. The Body of God: An Ecological Theology. Minneapolis: Fortress Press, 1993. Print.
Starkey, Charles. “The Land Ethic, Moral Development, and Ecological Rationality.” Southern Journal of Philosophy 45.1 (2007): 149-175. Academic Search Premier. Web. 4 Nov. 2013

Experiential Alterity…

 

In the forward to his book, As a Man Thinketh, James Allen writes that the objective of the text is to “stimulate men and women to the discovery and perception of the truth that – ‘They themselves are the makers of themselves’ by virtue of the thoughts which they choose and encourage” (5). Allen goes on to say that ” A man literally is what he thinks, his character being the complete sum of all his thoughts” (5).  These passages are quoted not to promote the traditional dichotomy of Cartesian mind/body dualism in which the material reality of one’s outer-world is pitted against one’s psychic inner-world. Instead, they are intended to indicate the “intra-active process” of “a material-semiotic matrix” (Tuana, 57). There is a reflexivity at work in which mind/body, thought/reality, attitude/life, are “performed-and-embodied” (Tuana, 60). In this regard, ‘life’ is “always already” ‘attitude’ and attitude/thought is “always already” reality/material. Nancy Tuana makes clear that “Reality is not composed of things-in-themselves or things-behind-phenomena, but things-in-phenomena” (61). Here, “Entities are not fixed, but emergent” (Tuana, 61).
Life is, as James explains, “present and alive…On freight-trains, on the decks of vessels, in cattleyards and mines, on lumber-rafts, among the firemen and the policemen…There, every day of the year somewhere, is human nature in extremis” (James). James demonstrates that “Divinity lies all about us,…the deepest human life is everywhere,” integrally intertwined with every shift of ‘perspective’, every change of ‘attitude’, and every alteration of thought and thinking (James). Here, every single ‘experience’, no matter how profound or mundane is ‘life-altering’. Every experience is a material-semiotic matrix, in which every ‘material’ experience is a psychological experience and vice versa, there-by altering ‘life’. Whether a breeze, a book, a sunrise, falling in love, or the birth of a child, each contains within it the unimaginable capacity and potentiality for the alteration of one’s attitudes, and correspondingly one’s life. After the death of my grandfather my life was marked by a melancholy, a loneliness, and a sadness which has never left me. The first time I saw a Pollock painting I knew I would never be the same, ‘altering’ what creativity means. With the experience of each reading of Hegel I am awakened, invigorated, and forever altered and changed. Everyday with my wife brings with it the joyous rupture of love’s sting, the vulnerability of what it means to ‘need’ someone, altering what it means to be alive. Every moment with my son is the greatest moment of my life and every experience of my daughter’s affections is rapturous. Every experience of the mundane is at once the experience of the utmost profundity. Every experience of the finite is an experience of the infinite. The absolute fullness of immanence is the excess of transcendence.
Allen, James. As a Man Thinketh and Other Writings. Stilwell: Digireads.com, 2005. Print.
James, William. “What Makes a Life Significant?” Introduction to Ethical Studies: An Open Source Reader. Ed. Lee Archie and John G. Archie. Philosophy.Lander.Edu, 2003. Web. 14 Oct. 2013
Tuana, Nancy. “Fleshing Gender, Sexing the Body: Refiguring the Sex/Gender Distinction.” The Southern Journal of Philosophy, Vol. XXXV (1996): 53-71. PDF file.

A Prayer of Perhaps ( To the God I Don’t Believe In)

I pray to you…but, who is the “you” to whom I pray?

Who are “you”?
Perhaps I pray to no one
that isn’t so hard to believe.
Infinite pages could be filled by the desperate cries and the wounded words shouted to an empty sky.
Perhaps I pray to myself,
as I’m sure Feuerbach would agree.
Perhaps I pray to the best of me, alienated and disenfranchised from myself,
fallaciously separated from my own flesh and set up beneath a transcendent crown upon an immaterial thrown of the heavenly lie I’d like to believe.
Perhaps…I pray to God?…
If you are God…I don’t believe in you.
You do not exist.
You are dead.
You have died.
I witnessed your last breathe escaping, never to return.
Your blood is still dripping from my hands,
my fingers still tight and clinging to the hilt of the blade.
But…
If “you” are God…
although I cannot set aside the atheist for which I rightly pass for
I will speak and, perhaps, even listen to “you” if you will listen and, perhaps, even speak to me