The following is a chapter from my book ‘Parables For The New Conversation.’ One chapter will be published every Sunday for 36 weeks here on Collective Evolution. (I would recommend you start with Chapter 1 if you haven’t already read it.) I hope my words are a source of enjoyment and inspiration for you, the reader. If perchance you would like to purchase a signed paperback copy of the book, you can do so on my production company website Pandora’s Box Office.
From the back cover: “Imagine a conversation that centers around possibility—the possibility that we can be more accepting of our own judgments, that we can find unity through our diversity, that we can shed the light of our love on the things we fear most. Imagine a conversation where our greatest polarities are coming together, a meeting place of East and West, of spirituality and materialism, of religion and science, where the stage is being set for a collective leap in consciousness more magnificent than any we have known in our history.
Now imagine that this conversation honors your uniqueness and frees you to speak from your heart, helping you to navigate your way more deliberately along your distinct path. Imagine that this conversation puts you squarely into the seat of creator—of your fortunes, your relationships, your life—thereby putting the fulfillment of your deepest personal desires well within your grasp.
‘Parables for the New Conversation’ is a spellbinding odyssey through metaphor and prose, personal sagas and historic events, where together author and reader explore the proposal that at its most profound level, life is about learning to consciously manifest the experiences we desire–and thus having fun. The conversation touches on many diverse themes but always circles back to who we are and how our purposes are intertwined, for it is only when we see that our personal desires are perfectly aligned with the destiny of humanity as a whole that we will give ourselves full permission to enjoy the most exquisite experiences life has to offer.”
13. The Marriage
On the patio of the village restaurant on the island of Allandon, the restaurant chef and the village florist sat uncomfortably on a hot afternoon waiting for their children to arrive. The daughter of the florist was to marry the son of the chef, and the two women, who had not met previously, both felt it was important to all get together to set the wedding arrangements in motion.
“Where are those two?” asked the florist.
“No sense of responsibility, their generation,” said the chef.
After a few more minutes of uncomfortable silence, the chef said, “Well, let me be the first to welcome you into our family.”
“No, no, it is I who welcome you into our family,” replied the florist.
They gazed out towards the East Beach and still saw no signs of their children.
“Well, perhaps we might start,” said the florist.
“Yes, we should,” replied the chef.
“I will be happy to help you select an appropriate gift for your son to give me,” said the florist.
“Gift?” asked the chef.
“Yes, during the ceremony the groom is joined with the bride after his gift to her mother is accepted,” the florist said.
“You mean the groom is joined with the bride after her father walks her down the aisle and gives her away,” quipped the chef. “There is no aisle,” said the florist. “It is more of an open space, so there is room for the drummers—and the chickens.”
“Chickens?” the chef responded. “Do you think this is a wedding or a circus?”
Just then the chef’s son plopped down on an empty chair beside them, surfboard in hand and wearing only a bathing suit. “The circus sounds fun,” he said.
“You’re wet!” said the chef.
“And you’re late,” said the florist.
“I know,” said the florist’s daughter, who leaned her surfboard against the wall. “The ocean was so perfect, it just kept pulling us back in.”
“Be serious,” said the chef. “We are having some problems with the wedding arrangements.”
“How can there be problems?” asked the boy laughing. “You cook the meal and she’ll arrange the flowers.”
“No, the ceremony,” the chef said. “She is saying it should be outside with loud noises and wild animals…”
“You are talking about our tradition!” replied the florist. “And it’s better than being cooped up inside watching a stiff procession.”
“Our ceremony is sacred, and it respects the seriousness of the event.”
“We feel a marriage should be a celebration.”
“I agree—a celebration, not a farce,” said the chef.
The florist took a deep breath, not wanting to cause a scene. She turned to her daughter. “See then, you need to make a decision now. Arrangements have to be made.”
“So are you going to do it our way or her way?”
“Yes,” the girl said with a smile.
“What?” asked the florist.
“Yes,” the boy repeated. “Our answer is ‘yes’.”
“What’s that supposed to mean?” asked the chef.
“We trust you can figure it out,” said the boy. And with that, they took up their surfboards and trotted back towards the beach.
In our world of duality, opposition would seem unavoidable. We have noted that it is the perpetual opposition of yin and yang that keeps our world and our lives in motion. However as we become more aware that we are beings that can choose to come from a place of unity, our Dao Self, rather than a place of duality, our Ego Self, we create the possibility for dealing with opposition as an occasion for fostering harmony rather than as a reason for conflict.
In the new conversation there is a subtle shift away from the need to stand firmly on one particular side of an issue. While converse can mean opposite, conversing does not have to imply opposing. When presented with a choice between opposing ideas it becomes possible to say yes—not to one or the other choice, but to choice itself. In celebrating together the very fact that we have choice, we honor our differences. The prospects of this awareness are exciting. Once it is grasped by a critical mass of people, it will suddenly become unthinkable to engage in a serious fight about anything on the planet.
But first, we have to work through some long-standing habits of thought that our ancestors left us with. We are still in a place where having differences continues to have negative connotations, because we continue to believe who we are is grounded in those differences. For example, if our identity is mainly tied to the particular culture, nation, race or creed we belong to, we are already setting up barriers to the possibility of dissimilar people and groups coming together as one.
Historically, tribal groups brought people together into a view of the world that established rules and values for all the individuals of their group to follow. These tribes tended to be very protective of the values that distinguished them from others because it was thought to ensure their survival. Nietzsche said it this way:
No people could live without evaluating; but if it wishes to maintain itself it must not evaluate as its neighbor evaluates. Much that seemed good to one people seemed shame and disgrace to another: thus I found. I found much that was called evil in one place was in another decked with purple honors. One neighbor never understood another: his soul was always amazed at his neighbor’s madness and wickedness.
Now there is much to be said about the beauty and magnificence of human collectives such as cultures, races, or religions that are bound together by common values and a shared way of thinking. They represent a form of fulfillment of our most basic desire as human beings—the desire for unity, the desire to be part of something larger than our individual selves. But while cultures may have become strong and able to maintain themselves based on the values they adopted, there was often an inbred tendency to hold all other ways of experiencing the world as wrong. To actually give credence to the value system of an adversary was a most dangerous and self-defeating strategy. It demonstrated weakness, and was a threat to a people’s survival and proliferation. To some, protecting their collective identity even meant promoting their views and traditions beyond their boundaries. In the process, instead of exchanging divergent ideas and practices with others in the pursuit of higher knowledge and mutual understanding, people exchange swords on the bloody battlegrounds of war, with the objective of establishing one set of beliefs as ‘right’ and the other as ‘wrong’.
In recent times there has been a shift in the manner in which cultures interact. Modern transportation has facilitated travel and immigration as never before. Living in modern cosmopolitan cities exposes us to many of the world’s cultures in everyday life. If nothing else, this exposure forces us to acknowledge that there are many habits, customs, and lifestyles that are different from our own. As well, technological advances such as the Internet and an increasingly mutually-dependant world economy has amplified cross-cultural communications exponentially. The man-made walls around cultures and nations have never been more porous. And as the nations of our world are compelled to pull open their curtains and face each other, tolerance for diverse ideas and perspectives on how to live is the rule of the day. In other words, tolerance has become an economic necessity.
The allure of a tolerant world is that it provides the perception that all ways of life are respected, and that matters of difference will be resolved peacefully and without blame or judgment. In reality this is not the case. A show of tolerance is often done more for convenience and prudence rather than as a true recognition of the potential value of another culture’s ideas and values.
During my time in Korea I discovered some of the limits of the mind-set of tolerance. Now first, understand that I had always considered myself wonderfully tolerant of other cultures. While I had not adopted all the ways of Korean culture during my three plus years living there, I never considered them to be wrong or inferior to my own ways. I enjoyed Korean food and learned to be quite proficient with chopsticks. I had picked up enough of the Korean language to live and get around. I even started to realize that certain behaviors, ones that would have been considered ‘rude’ in my own culture, were perfectly natural in the context of Korean life, and I could adjust my reactions accordingly. And so when I happened to fall in love with a Korean girl and eventually asked her to marry me, I was doing so with no fear of experiencing the proverbial ‘culture shock’ often associated with such unions since I felt I had already embraced her culture. In fact I was the one who pushed for a traditional Korean wedding ceremony.
My wife-to-be Hyun and I planned to pay for the wedding ourselves. She suggested that her parents were not in a financial position to pay for the wedding, and to her delight I was in full agreement. As we were discussing the guest list, she informed me that all the friends of her parents whose children’s weddings they had gone to had to be invited. Although I didn’t really like the idea, I went along with it when I heard that they would all be giving substantial amounts of money as gifts. Later on, as I was adding up the costs for the wedding, I asked her how much money we could expect to get from these friends of her parents. She looked at me a bit strange. “None,” she said, “all that money is going to my mother.”
“Excuse me?” I asked, incredulous. I figured I must have misunderstood something. She repeated what she had said. I must have asked her five times to make sure I got the story right before finally exploding into a rage.
“How could that money be going to your mother? It’s our wedding! It’s our gifts! It’s for us! We’re even paying for the wedding! That’s ridiculous! That’s the most selfish thing I’ve ever heard of!”
Hyun was fully taken aback by my outburst, and was in tears for over an hour. When she finally mustered the strength to respond, she came out angrily: “She had to pay out money at all their weddings! It’s normal. It’s the only way she can get that money back. It’s her money!”
In Korea, money is traditionally distributed up through the family, usually the mother, and redistributed down to the children. It’s a complex system that ties in with family real estate, in a way that protects its members and helps them make prudent decisions. I had heard about this, but never gave it much attention. The idea never bothered me because I was never affected by it. But now that it was affecting me, I was angry about it. All I could think of was that I was paying for a stranger’s meal so he could put some money in my mother-in-law’s pocket. My anger was an indictment not only against Hyun’s mother, but also against the whole culture in general for having what I suddenly felt was a ludicrous system.
But it really wasn’t. It was just different, and totally self-consistent. Hyun’s parents had always been honest and very generous with me. The last thing they would want to do is take money that they didn’t think belonged to them. Hyun’s parents worked hard and scraped by to help Hyun and her brother and sister get through university. In contrast, my brother, sister and I all paid our own way through university. This was not because our parents loved us any less. Our culture tends to put a high value on independence and fosters autonomous separate family units, while Koreans put more emphasis on interdependence and keeping family ties strong. If I was to be married to someone of a different culture, I suddenly realized more was needed from me than mere tolerance.
Tolerance still maintains the notion that ours is the ‘right’ way and theirs is the ‘wrong’ way. This polarity lays in wait, potentially manifesting as violent opposition when triggered by circumstance. Without a real desire to actively delve into the way others see the world, and be challenged by these different views in ways that matter to us, it might be difficult to fully come to grips with our own ethnocentricity. Today I feel very fortunate to be married to someone of a different culture. I am reminded in the daily events of our relationship that simple tolerance is not enough to heal the conflicts and misunderstandings that arise in a way that generates true harmony.
It is striving for what I call true acceptance, not simple tolerance that opens the door to overcoming the opposition that leads to conflict. Through acceptance we entertain the possibility that our own way of thinking may need to come under scrutiny from time to time, and that perhaps the other person’s way of thinking is right. And in its purest form acceptance even goes beyond that, to the most subtle and uplifting precept of them all: that all ideas have value, that it is not a question of right and wrong, but simply a matter of perspective. Here, the ideas that make us different are no longer obstacles but opportunities, to learn, to grow, to come to a greater awareness of what our lives are really about. In my marriage, striving for this kind of acceptance for my wife and her culture has not only meant greater harmony but also a fuller, richer appreciation for the diversity that exists around me.
Humanity as a whole suffers when groups of people remain too attached to their own collective identity and world-view. It seems a not-so-divine comedy that the history of humanity has been marked by an inability to embrace our cultural and racial differences, one of our greatest gifts to one another. This inability is at the core of the racism and discrimination that is still active in the world.
In his speech on the steps of the Lincoln Memorial in 1963, Martin Luther King spoke of emancipation from the slavery of outmoded ideas. He spoke of a day that would see the Negro, as he called his own, liberated from oppression and racial injustice. But even beyond a vision for his own people, his dream had universal significance. He sought to advance the truths that the Declaration of Independence, written almost two hundred years earlier, had deemed self-evident: that all men (and women) are created equal. He dared to speak of a day in the future where different races and creeds would walk side by side, beyond the clutches of discrimination, and “all of God’s children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual: ‘Free at last! Free at last! Thank God Almighty, we are free at last!’ “
His speech remains one of the most dramatic appeals for all of us to liberate ourselves from our deeply rooted habit of judging one another. And this appeal has been taken up by the new conversation. The new conversation is not about changing the words we use while leaving the beliefs intact. Certainly words are powerful, and to some extent they are transformative, but simply being proficient in politically correct terminology is not enough. While some of us pride ourselves on our ability to suppress judgment from our world and hide it from ourselves, this does not bring about healing. It only puts off confrontation until another day. If judgment and discrimination are still our inner guiding principles, the damage will eventually manifest.
At the same time the new conversation is not designed to censor judgment and discrimination. If a racial slur is someone’s deepest truth, we are better to allow its expression than to suppress it. If we really want to be helpful, we will do best not to judge the person for saying it. In this way we are helping the person get an unimpeded look at themselves. When they are ready to learn from it they will.
I have personally found this to be one of the most challenging aspects of the new conversation. I don’t want to condone discrimination, but at the same time I don’t want to be judgmental. I’m not always sure if simply being silent is enough, but I do know that it would be inauthentic for me to go along with the joke (i.e., smiling or nodding when asked, “You know how those people are, eh?”) Certainly if I am directly asked what I think, it is incumbent upon me to take the risk and speak out from my heart. But if I am not asked then I realize I need to muster some compassion for where the other person is coming from. It’s a bit of a high wire act, and I have needed lots of practice to learn to balance myself.
In the new conversation we are asked to walk this thin line because we have seen that discrimination cannot be healed by confrontation, and have learned that judgment can only melt away in a larger space of acceptance. If we are going to come together in any profound way, we all need a space to expose our whole selves. That means our light and our darkness. Let’s face it: none of us are completely free of judgment. And if we accept this, it helps us to be easier on each other, and more importantly on ourselves. After all, the ability to listen and speak with acceptance comes from self-acceptance which, paradoxically, is cultivated when we feel accepted by others. At stake in this is our shared longing to fully express our unique selves, and the hope that our diversity can lead us to experience our most sublime sense of unity.
Today, there are signs that we have gotten closer to Dr. King’s lofty vision. True, the world as a whole does not yet value acceptance as the highest attribute of discourse. In some parts it remains forbidden to access or speak about ideas different from the accepted norms of the nation or culture. Wars based on ideology continue to be fought because we continue to fear that accepting those whose ideas are different from ours will threaten our survival. But despite all appearances, I believe our world is evolving from a scattered collection of bordered nations into a harmonious global village. One day we will all be free. The nature of our consciousness, like the universe, is to expand. And while we are going through some growing pains today, no longer certain about what is right and wrong, about how our differences can all fit in together, there will be no turning back. We have become alienated from the identities we were born into, and we are getting too smart to label ourselves by the founding ideas of our cultures. The Pandora’s box has opened and the conversation has begun. And the more we talk, the more we will enjoy the fact that each of us seems to see things a little differently, no longer satisfied with being pushed back into a box that has become too restrictive to contain us.
As we endeavor to become fully human, to actualize ourselves, we get a glimpse of the importance of being informed by the distinct character and nature of all human beings, not just those who think the way we do. We are gaining the courage to question our deep-seated beliefs that there is only one view of the world, and only one meaning to life. The slowly emerging consensus is that the seemingly disparate ways of seeing the world and giving meaning to life are all dazzling colors that together form the mosaic that encompasses the human experience.
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