N.A. Guardian Consult
ICA: Chicago
April 1618, 1982
This past year the regional team has come alive in a brand new
way for me. My colleagues on my regional team are spread across
the towns of Arizona, New Mexico and the E1 Paso area. All of
you gathered here from across the continent are also part of my
team, as are many others spread around the world. Today I want
to say a few words about one of the members of my particular Regional
Team in the desert southwest.
His name is Eusebio Kino, and he was a Jesuit priest in the Papago
Indian villages of northern Mexico and southern Arizona in the
1600's. During his theological training as a Jesuit in Europe
he had developed a powerful vision of being of significant service
to the world. His dream was to follow in the footsteps of his
society's founder, Xavier, and go to China. When his assignment
came, it was for Mexico and he struggled with
receiving and accepting this apparently "less significant"
assignment. However, once he accepted the assignment, he was eager
to go immediately. His impatience to get at the job was frustrated.
He was informed he needed practical social and economic methods
and needed thorough preparation and training. His sixteen long
years of further training included cartography. He studied cartography
because where he was going there were no maps, and he wanted others
to be able to follow where he had been. He studied linguistics,
because where he was going no Europeans had ever learned the local
languages, and he wanted to be able to be a translator to teach
others to speak to the local people. He studied architecture,
because there would be no one else with the artistic, design and
construction skills to build mission churches. He studied animal
husbandry and agriculture to bring the latest methods for improving
the economic selfsufficiency of the local people.
When he finally reached the barren deserts beyond the reach of
the Spanish missionary and colonial society in Mexico he began
circuiting the villages. He never opened a mission where he was
not invited. He required of every local mission outpost that he
established that it be completely selfsufficient, living
off the land, and being a demonstration of new methods of farming
and local enterprise. Two foundational principles were required
of every priest operating a local mission. The liturgy, the symbols
of the Jesuit's profound life of service, were to be rehearsed
daily with care, reverence and meticulous attention to honoring
the symbols. Secondly, that rehearsal of the particular religious
understanding was never to become a source of selfrighteous
separation from the local people. He insisted on the acknowledgment
of their profound humanness, rehearsed and symbolized as it had
been through their own traditions.
He continued to circuit on horseback for more than twenty years,
and on his deathbed happened to be in one of the smallest, "less
significant" of the thirty missions in the area. His associates
urged his removal to his "headquarters" mission, which
he refused stating with indignation that "where
I am right now is a fine place to die no where else
is any more "significant."
Just within the last ten years archeologists have finally discovered
his grave, under what was the floor of a church in the little
town of Magdalena. It is quite an experience to look down at his
skeleton exposed there as it was found, with a metal crucifix
corroded, resting on his clavicle.
Father Kino shows up from time to time when I most need him on
my team. I remember many times when I have looked for "somewhere
else more significant" to engage my care...for instance in
summer 1964 when significant care seemed to require being in Mississippi...and
I was stuck in New York with my husband and baby daughter. At
those times, I remember Father Rino, and I realize that right
where I am, in Phoenix, with my particular family, my particular
Gloria Dei Lutheran Church, my particular school system...that
is where I find myself. That is where my expenditure, my death
is. Right here, right now. For all of us, in this time of the
guild, and as we are located in particular situations, locations,
structures, we all have the possibility of demonstrating the style
of engagement, of fulfillment, of possibility right where we are.
There is in fact no where more significant to expend our lives.
Marion Emerson
Daily Ritual Qtr. III Week 12
Chicago Nexus March 21, 1983
ACT: Act of Compassion
LINE: "Let us stand present to the structures of planet earth."
FOCUS: The Family
The "Chicago SunTimes" carried an article last
Tuesday entitled: "American marriages up, divorces down in
1982." In the midst of a springtime of options in family
forms, an older choice emerges as a viable option. Here are a
few sentences from that article:
* "More Americans got married last year than ever before,
and the number of divorces dropped for the first time in two decades,
the government reported Tuesday."
* "The marriage rate in 1982 rose to 10.8 per 1,000 population.
The rate is the highest since 1973, and the third highest in 32
years . "
* "While marriages were rising, divorces were dropping. The
statistics show 1.8 million couples were divorced in 1982, 3 percent
fewer than the year before and the first decrease since 1962."
* "What we're seeing is that both marriage and divorce rates
have stabilized after a period of sharp change in the 1960's and
1970's, Johns Hopkins University sociologist Andrew Cherlin said
in an interview. "
Taking an historical look at the family, Toffler rehearses where
we have come from through his 'wave' images. During the 'First
Wave', families were bound together sharing a work load in a nonindustrial
society. The 'Second Wave' brought means to give over previous
family responsibilities to society structures. For example, schools
educated the children. The source of earning money was away from
the family in the industrialized society. The family was to supply
psychological needs of support, companionship, warmth, and love
with a capital L.
Then came the period of rapid change in the 60's and 70's. Statistics from the Bureau of the Census of March, 1980 bear the documentation of the radical evolution
those 2 decades helped to freight into being.
Statistic: 30 percent of American households consist of married
couples with no children, or none living at home.
Statistic: 22 percent of American households consist of one person
living alone.
Statistic: 21 percent of American households consist of both a
father and a mother who are both wage earners and have children
at home.
Statistic: Only 11 percent of American households include a father
who is the sole wage earner and a mother who is a fulltime
homemaker with children at home.
There were smaller percentages for other forms, but clearly the
'Second Wave' family of father working and mother at home with
the children is echoed in only l1% of American families today.
Yet, at the same time, Betty Friedan in her book, The Second
Stage, talks about the family of today as the new frontier
where the issues of the second stage of the feminist movement
will be joined. She calls the family the "nutrient matrix
of our personhood". We were all born in families and grew
up in families. Our children and their children will grow up in
different kinds of families, but they are families. Betty Friedan
goes on to say that the promise of the future lies in transcending
that separation of the sex roles in work and family. Structuring
parenting time for both parents, work policies that enable persons
to hold jobs while maintaining a strong family life, and quality
childcare centers are pointed to. We see examples emerging
in the workplace: flextime, jobsharing programs, dependentcare
options, flexible leave policies for both sexes, etc.
We as a Family Order within this history and this current matrix
bring gifts to society. We have pioneered in structural modes
of corporate child care. We live out of a time design with designated
family time. We operate out of image change as the mode of behavior
modification in the context of a comprehensive, spiral curriculum.
We are a Family Order of multifamily forms.
We as a Family Order stand present to the family structures of planet earth and with compassion and on behalf of, we continue to experiment on ourselves toward participating in ushering in the new dimensions of care for the nutrient matrix of society, the family.
Lonavala Meeting March 7-9, 1982
The witness this morning is on confession. My confession has to
do with the various illusions I've had to give up in the arena
of creating consensus. Over the past 8 years, I've been involved
in several consensus-building processes - CEMs, launching IMAGE,
the Global Symposium, the Women's PSU, the IERD. The first thing
I discovered is: 1) Meetings don't create consensus. Meetings
are for us what voting is for political parties. We joke about
how those who vote "No" don't go along with the majority.
In our outfit meetings have the same aura - if I wasn't at the
meeting it isn't a consensus. We all know that just because this
group meeting here makes a decision, that does not constitute
a consensus for the order.
I also discovered that 2) centrum or panchayat recommendation
doesn't create consensus. We don't believe in bureaucracy. No
one tells anyone else what to do. We may consider someone's suggestion,
but until we have been given an opportunity to sit down and think
something through for ourselves, we don't implement recommendations
no matter who they come from.
I was in the Operations Band meeting that decided some marking
of the completion of the 24 HDPs was necessary. One week after
the meeting the arduous process of creating consensus began.
The last image to go, perhaps because it is less self-consciously
held, had to do with speeches and proclamation. 3) Speeches don't
create consensus, nor does flat action. I've watched people give
impassioned speeches about which they obviously cared very deeply
and had done a lot of personal brooding. But speeches don't provide
people with the experiences and exposure out of which to form
their own posture. We are not a group of followers - we believe
in and exercise our freedom.
Out of these illusion-breading experiences I have reached three
conclusions about creating consensus. The first is: 1) It begins
with someone staking their life on something; not in the combative
sense of "I'm going to fight to the death for my idea."
This has to do with plumbing the depth of your own soul and deciding
that this arena in which you have a vision is something over which
you are willing to expend your total creativity - including the
expenditure it will take to create consensus.
The second, if you'll excuse the imagery, is that you have to
drop "goo" everywhere. This image is from the Belgian
scientist Iyla Perigogine's experiments in discontinuity. He describes
the process by which termites build their nests. When they enter
new habitation, they move in totally random fashion across the
surface, dropping goo anywhere and everywhere. The goo contains
an attractant which draws other termites to drop their goo in
proximity. The work which is done in isolation soon is abandoned
and walls and pillars of goo begin to appear. A point is reached
in the process when the design and structure are set. What began
as random activity ends in clear order.
In creating consensus - you don't just talk to the Panchayat,
or to the Priors, or to the Nexus - you drop goo everywhere and
anywhere. You never know when you start where the consensus will
begin to build.
The third learning is that you listen to everyone and you
pull together what people are saying into consumable form. This
listening and pulling together is not something that happens naturally.
It's usually done in the cracks, late at night or early in the
morning by someone who has decided to take responsibility for
creating consensus.
Finally, creating consensus is an act of prayer. It begins with
the confession that the dream you have cannot be realized without
the assistance of your colleagues. You are helpless to bring off
your vision alone. The victory of consensus always requires surrender.
The consensus that's formed is never like the image you started
with. This is not compromise - it is surrender to history as it
finally evolves.
I confess that creating consensus is an act of prayer and is utterly
necessary.