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Via White Crane Institute // David Nimmons - Manifest Love

 

Today's Gay Wisdom

Dave Nimmons

2017 -

Changing the World from the Margins

David Nimmons - Manifest Love

I really do believe that we as Gay people have an involved role in the world. I see Gays as a kind of perpetual Peace Corps. We are meant for something far beyond ourselves and our own selfish concerns. This is a part of the meaning of being Gay. --Reverend Malcolm Boyd

 

The national project by that name, Manifest Love, is a whole new kind of project for Gay/queer men. It exists to help Gay men find new ways to be with and for each other. Men who take part get a chance to explore our shared patterns, look at our values around community, nurturance, and affection. We offer concrete new ways to experience ourselves and conduct our relationships. By helping frame more nurturant patterns with each other, we envision and create the more sustaining queer world we want to live in.

There is no simple box for what we do. It is part social movement, part applied spirituality. Our gatherings are not encounter weekends, human potential groups, some dating service or sect. Nobody will ask you to loan your life's savings or tell you how to vote. You can go to the bathroom as often as you want and do whatever you want, when you're there.

The Manifest Love movement invites a range of queer men to create a new kind of world together, one that better reflects our best values and aspirations. Our focus is to craft the lives--social, intimate, sexual, communal, voluntary, moral--that we want to experience with each other. Call it a great Gay experiment in applied affection. To date, about 1,800 of us have taken part in these events from San Francisco to Providence; from Ukiah, California, to Ellsworth, Maine. You may have heard something of the discussions of these ideas now bubbling at Gay gatherings and conferences. If so, you may already be familiar with the basic thrust of this work. Men come because they are hungry for some changes in how we are with each other and what we can be for each other.

This work tries to link ethical analysis to action, to more mindfully foster creative forms of beloved community. Local chapters work to promote critical understanding of our cultural innovations and to find concrete ways to manifest sustaining values in our communities. A key focus is on creating individual and collective acts to help us reflect, experience, and practice values of care and nurture in new ways. We call them Loving Disturbances.

Loving Disturbances are just that: innovations and experiments in applied affection. They are concrete real-world experiments devised to nudge the patterns and practices of Gay lives in more affirming and humane directions. They are social actions that bring values into being, and are the action core of Manifest Love's local work. They may happen at a bar, on the street, or in a meeting, between friends or tricks or neighbors. They may happen alone or with others. The point is to broaden the habitual patterns of queer men's cultures to help us meet and interact in new ways, and have fun doing it. A Loving Disturbance aims to leave a corner of queer world just a little better off--a tad more affectionate or less defended, slightly more in line with the values discussed here, a moment aglow with an aura of promise fulfilled.

In local groups, we devote much time to helping men brainstorm all manner of new institutions and practices we could create with each other, to enlarge the possibilities of our interactions. In Providence, a group decided to do a "gang affection bang" when a gaggle of friends teamed up on one of their own to cook him a meal, bake him cookies, clean his house, give him massage, walk his dog, sing him a serenade, take him to a movie, and generally celebrate his presence in their lives. The Minneapolis troop invented the idea of a "group date." Troops in Boulder and Atlanta have experimented with creating various events for voluntary, nonsexual, touch that are free and available to all. In San Francisco, men experimented with using their eyes differently to cruise for affection, not just sex. (If you want some more examples, take a look at our webpage: www.manifestlove.org) Each Loving Disturbance is an example of that shameless kind of love Plato talked about.

If we could somewise contrive to have a city or an army composed of lovers and those they loved. . . when fighting side by side, one might almost consider them able to make even a little band victorious over all the world. -- Plato, Symposium

Work in local troops affords a chance to reflect on yourself and the givens of your Gay world, why you sought it out in the first place, and how it's working for you. Most important, it is a chance to reflect on what all of us are doing here together, at a deeper level than we usually think about it. If the ideas here have struck a chord with you, you are invited to join the ongoing conversations of men talking with each other, seeking new ways of being for and with each other.

In an interview with a French Gay magazine, Foucault once made this observation: [Homosexuality] would make us work on ourselves and invent, I do not say discover, a manner of being that is still improbable.

It is to the invention of improbability we are now called. Its exact shapes and forms depend on us. But basically, it comes down to this: If we want to rewrite the code of conduct in this Queer Kingdom, everybody has to grab a pen. The only way to get a more trusting and affectionate queer men's world is to make it. Because, it turns out, when we're all being that way with each other, the next thing you know . . that's what we are to each other.

Be the change you wish to see in the world. -- Mahatma Gandhi

We cannot yet know what will happen when this confederacy of beloved men unabashedly claims our values before the world. If we better understood and celebrated our best practices, Gay lives would never look the same. Then, of course, all hell might break lose. In a world beset by violence, with male nurturance and caretaking in short supply, for a society confused and guilty in its sexuality, where practices of intimacy and the pursuit of pleasure are viewed with suspicion, where relations between the sexes are fraught with risk and confusion--in such a straining world, might not the lessons of such men help us all? As our distinct habits diffuse, how might that change the life of our larger culture?

Who knows what it could look like if our gender were less prone to violent solutions; if new varieties of communalism and caretaking now seen in many of our lives were a broader norm; if celebratory sexual exploration were a more accepted feature of our culture, enjoyed and explored, not hidden and lied about; if we structured our intimate communities in more inclusive ways; if our national life included more freely loving, publicly altruistic men; if we could find new understandings across gender lines. In a dozen demonstrable ways, our habits have the potential to shift the most deeply held values of the majority culture. How might that transform the experiences and fears of women, of children, and of men? What promise does it hold to sweeten the shared life of our planet?

If, as facts suggest, society harbors a hidden army of lovers in its midst, the challenge is to celebrate and nurture these gifts, this genius, It is a cultural patrimony we can offer to our shared life as a nation. Equally important, it is a gift to ourselves that will transform our own experience with and for each other. For now we know only this. A resolute community of fiercely loving males can only heal the world. We, whom Plato called the best of boys, the bravest of men, can compose his army of lovers. When we more fully manifest love in word and deed and we live out the values of our hidden hearts, the larger culture can only follow. It always has.

David Nimmons, formerly President of New York's Lesbian and Gay Community Services Center, is founder of Manifest Love, a national project helping Gay men find new ways to be with, and for, each other. This text was excerpted by the author from his recent St. Martin's Press book The Soul Beneath the Skin.

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Via Daily Dharma: Treat Yourself Kindly

 The way you treat yourself is one of the few things you control in life. There’s no reason to be anything but kind to yourself, in both your speech and your actions. Compassionate action includes taking care of your needs and looking for ways to enjoy yourself.

—Toni Bernhard, “Self-Care in an Uncertain World”

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Via Daily Dharma: Analyze Your Faith

Faith is vital, but the way in which one arrives at one’s faith is important. When faith arises as a result of analysis, it is much more stable, because that analysis will astutely detect and be able to resolve whatever doubts one might have.

—Khenpo Tsultrim Gyamtso, “The Path of Faith and the Path of Reasoning”

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Om Mani Padme Hum~Heart Sutra Mix on a live-looping music【meditation/hea...

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Via Ram Dass - Love Serve Remember Foundation // Words of Wisdom - August 5, 2020 💌

"I invite you when you are caught in your stuff and your heart is closed, to reach out to find someone else who is suffering – to be there with them for a moment.    

What I find when my heart is closed is that the purity of their heart pulls me out of myself very quickly.    

For those of you who have gotten caught in individualism and separation – the act of serving another human being is a doorway back into your connection to the universe. Their real need pulls you out of yourself."

- Ram Dass -

Via Daily Dharma: Identifying with Wholeness

It’s easy to identify with all the places we’ve been hurt and abandoned, but can we identify with the timeless wholeness that weathers every abuse, every condition?

—Bonnie Myotai Treace, “The Sword Disappears in the Water”

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Via White Crane Institute // Intention Seeing with Different Eyes

Today's Gay Wisdom

2017 -

From issue #51 of White Crane, Intention

Seeing with Different Eyes

by Toby Johnson

One Saturday afternoon [in 1978] Toby Marotta and I were waiting for a bus at the corner of Castro and 18th, in the heart of San Francisco's best-known Gay neighborhood. All around us were men intentionally projecting themselves sexually. It was a warm day for San Francisco and many had taken the excuse to discard unnecessary clothing. Guys wearing only cut-off jeans, some with skimpy T-shirts or tank-tops, many bare-chested, were walking or leaning suggestively against lamp posts or buildings. They searched each passerby suggestively, invitingly.

This blatant sexuality upset me. While as a counter-culturalist I considered myself liberated, I had very strong notions, many of them learned from the feminists I worked with at the Tenderloin Community Mental Health Clinic, about what kinds of behavior were "politically correct." I had notions developed during my experience as a monk about what kinds of behavior were "spiritually pure." And I had notions deriving simply from my own sexual sensibilities. Perhaps because of my political and religious background, I'd come to feel "superior" to people who seemed to me too concerned with their bodies.

Like most such feelings of superiority, I suppose, these were really just compensations for feelings of inadequacy. I've suffered from what might be called the "Woody Allen complex." I've wanted to look like a Robert Redford and to have people desire me for my masculine beauty. But the fact is that I don't look like Redford and do look more like Allen--or like Saint John of the Cross (I could never shake my monkishness). I have been more respected for my intelligence than desired for my beauty. I resented the sexual prowess and obvious good looks of the men walking along Castro Street. These were the homosexuals, I thought, who were supposed to be effete sissies, but here they were, almost all handsome, manly, and vital. Some of them put Robert Redford in the class with Woody and me. Yet for all their good looks, I did not see them as happy.

As I stood on the corner, I watched the men avoiding eye contact as they passed one another. They glanced furtively, looking away quickly when someone appeared to look back at them. They seemed almost afraid of being caught in the act of cruising. I recalled reports I had heard from clients at the Clinic of how they'd felt rejected and put down as they cruised Castro Street. I recalled their stories of the futile hunt for "Mr. Right," the fantasy lover. I recalled their acknowledgment of how such fantasies, based on particular kinds of sexual attractiveness or physical appearance, seemed to keep them imprisoned in only the most superficial assessments of people.

I thought about the myths of karma. I saw these men trapped in webs of their own unwitting design, rejecting and so being rejected because they were looking for a fantasy ideal that just didn't exist, looking for someone attractive and sexy yet missing out because, hoping for some ideal still more attractive and more sexy to come along, they passed up real opportunities.

I recalled my own experiences of walking down Castro Street and feeling invisible, unable to make civil eye contact with other walkers. I recalled the fears that I'd woven for myself a karmic web from which I could never escape. And I thought that the solution-what I often told my clients might bring them some relief-was to cut right through the karma by fleeing from this place.

I was feeling disgusted with all the impersonal sexuality I saw around me, yet struggling to feel compassion for the suffering homosexuals hiding behind their masks of pretended glamour. I remarked to Toby that if we could have some influence in the world, how wonderful and merciful it would be to free these suffering homosexuals from their imprisonment in the sexual ghetto.

Toby looked at me quizzically. "What suffering homosexuals?" he asked. I described my perceptions of the surging crowd moving up and down Castro under the bright afternoon sun. Toby said he didn't perceive things that way at all. What he saw were liberated Gay men, enjoying the sunny day, reveling in their sexuality, delighting in the beauty of their own and others' bodies, showing off to one another, sharing their delight, and exulting in their liberation.

"But what about all the sexual rejection and internalized self-hate?" I objected.

"That's the whole point," Toby replied. "These men are free from fear and self-loathing. They're not suffering queens and oppressed faggots. They're being natural and open in the styles the subculture has developed. They're behaving just like everybody else walking on a public street, acknowledging friends and acquaintances, noticing an attractive face now and then, but being pretty oblivious to the passing stream. Most of them aren't feeling sexual rejection because they're not out hunting sex. They're on their way to the supermarket or the drugstore.

"Of course, most of them are aware of the sexual tension in the air; they enjoy it; that's partly why they're out here today. Some of them are cruising for sex, especially the ones in the bars," he allowed. "But even then they're doing that because they enjoy the game; it's a sport, a way to spend a lazy afternoon. It's not all that serious to them."

Suddenly I felt in myself an odd change of consciousness. Just as switching the lights from a dim and cold blue to a bright and sunny amber can abruptly change the mood on a stage, so in my mind a filter switched. I saw what Toby was seeing and everything was different. Instead of a repressed demimonde, full of desperate, suffering, compulsively sexual homosexuals, I felt surrounded by Gay community, full of natural, happy, liberated Gay men. Instead of karma, liberation. I was astonished by how differently I experienced the world around me and how differently I experienced myself standing on that street corner.

"Why do you think they're desperate?" Toby asked, breaking into my astonishment.

I started to explain, but stopped myself, not wanting to spoil my vision. "Well, I don't know; your explanation of it all is much more appealing than mine.

Toby began explaining the liberationist politics to which he attributed the emergence of vital Gay neighborhoods like the Castro. I listened half attentively, half noticing that the bus we wanted was coming, and half questioning what my sudden change of consciousness signified.

As we got settled on the bus, I was still feeling dismayed. We both fell silent as the bus motor, revving to carry us up the hill, drowned out our conversation. I was thinking about Toby's question. I saw the men on the street as desperate because that jibed with my own experience and the report of more than one person I'd talked to in and out of the Clinic. I wasn't only projecting my own prejudices or neurotic conflicts onto the scene. But Toby's version wasn't wrong either. Strangely, both perceptions were true. Both realities were present together, superimposed on one another.

"Beauty is in the eye of the beholder. One man's meat is another man's poison," I thought tritely. I recalled the Buddhist saying that the unenlightened live in an unenlightened world, the bodhisattvas live in a bodhisattva world, buddhas live in a buddha world.

The bus crested the hill and started down the other side. The motor groaned as the clutch engaged to slow us down for the steep descent. After a couple of stops it was time to transfer to another bus. I began to explain to Toby, after we'd alighted, how the universe must be very amorphous, never fixed or solid, how it must be that both my clients' reports and his description were equally true.

Toby did acknowledge that there were people in the Castro who were suffering and who did feel the burden of years of homophobic indoctrination and who spread their unhappiness to others. But he wouldn't agree with me that the truth was so arbitrary. He insisted that he could scientifically document his perception. In fact, he said, he was beginning to through his research

He did allow, however, that metaphysically my point might be valid, and that as a therapist it was logical for me to focus on the experience of those needing help. It became clear to me that my goal in therapy should be to change the clients' perceptions so that what looked to them like a world of misery became instead a world of happiness. Obviously, when people perceive the world as desperate, hostile, unfulfilling, and sick, they tend to act out those qualities and to create around them that kind of world, for themselves and for others.

The conversation continued all through dinner. By the time he left for home, Toby and I had agreed that the way to change things was to see the world with different eyes so that instead of vulgar and threatening it appeared benign and supportive.

From In Search of God in the Sexual Underworld: A Mystical Journey (Morrow, 1983) by Edwin Clark Johnson.

Via Daily Dharma: Finding Silence in All You Do

There are moments when you think you’re silent and all around is silent, but talking is going on all the time inside your head. That’s not silence. The practice is how to find silence in all the activities you do.

—Thich Nhat Hanh, “Head & Heart Together”

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Via White Crane Institute // RUDOLF BRAZDA

Rudolf Brazda

2011 -

RUDOLF BRAZDA, (b: 1913) believed to be the last surviving man to wear the pink triangle — the emblem sewn onto the striped uniforms of the thousands of homosexuals sent to Nazi concentration camps, most of them to their deaths — died  on this date.

Mr. Brazda, who was born in Germany, had lived in France since the Buchenwald camp, near Weimar, Germany, was liberated by American forces in April 1945. He had been imprisoned there for three years.

It was only after May 27, 2008, when the German National Monument to the Victims of the Nazi Regime was unveiled in Berlin’s Tiergarten park — opposite the Memorial to the Murdered Jews of Europe — that Mr. Brazda became known as probably the last gay survivor of the camps. Until he notified German officials after the unveiling, the Lesbian and Gay Federation believed there were no other pink-triangle survivors.

Mémorial de la Déportation Homosexuelle, a French organization that commemorates the Nazi persecution of gay people, said that Mr. Brazda “was very likely the last victim and the last witness” to the persecution.

“It will now be the task of historians to keep this memory alive,” the statement said, “a task that they are just beginning to undertake.”

One of those historians is Gerard Koskovich, curator of the  Gay, Lesbian, Bisexual and Transgender History Museum in San Francisco and an author with Roberto Malini and Steed Gamero of A Different Holocaust (2006).

Pointing out that only men were interned, Mr. Koskovich said, “The Nazi persecution represented the apogee of anti-gay persecution, the most extreme instance of state-sponsored homophobia in the 20th century.” During the 12-year Nazi regime, he said, up to 100,000 men were identified in police records as homosexuals, with about 50,000 convicted of violating Paragraph 175, a section of the German criminal code that outlawed male homosexual acts. There was no law outlawing female homosexual acts, he said. Citing research by Rüdiger Lautmann, a German sociologist, Mr. Koskovich said that 5,000 to 15,000 gay men were interned in the camps and that about 60 percent of them died there, most within a year.

“The experience of homosexual men under the Nazi regime was one of extreme persecution, but not genocide,” Mr. Koskovich said, when compared with the “relentless effort to identify all Jewish people and ultimately exterminate them.”

Still, the conditions in the camps were murderous, said Edward J. Phillips, the director of exhibitions at the United States Holocaust Memorial Museum. “Men sent to the camps under Section 175 were usually put to forced labor under the cruelest conditions — underfed, long hours, exposure to the elements and brutal treatment by labor brigade leaders,” Mr. Phillips said. “We know of instances where gay prisoners and their pink triangles were used for guards’ target practices.”

Two books have been written about Mr. Brazda. In one, “Itinerary of a Pink Triangle” (2010), by Jean-Luc Schwab, Mr. Brazda recalled how dehumanizing the incarceration was. “Seeing people die became such an everyday thing, it left you feeling practically indifferent,” he is quoted as saying. “Now, every time I think back on those terrible times, I cry. But back then, just like everyone in the camps, I had hardened myself so I could survive.”

Rudolf Brazda was born on June 26, 1913, in the eastern German town of Meuselwitz to a family of Czech origin. His parents, Emil and Anna Erneker Brazda, both worked in thecoal mining industry. Rudolf became a roofer. Before he was sent to the camp, he was arrested twice for violations of Paragraph 175.

After the war, Mr. Brazda moved to Alsace. There he met Edouard Mayer, his partner until Mr. Mayer’s death in 2003. He has no immediate survivors.

“Having emerged from anonymity,” the book “Itinerary of a Pink Triangle” says of Mr. Brazda, “he looks at the social evolution for homosexuals over his nearly 100 years of life: ‘I have known it all, from the basest repression to the grand emancipation of today.’ ”

He died on August 3, 2011 in Bantzenheim, in Alsace, France. He was 98.