Perhaps we will remember this time by the actions we took, not the time spent in our homes. Perhaps we will measure this time in phone calls, in virtual connectivity, in mask-clad smiles.
We can support our mindfulness practice with what neuroscientists and other biophysiologists will tell us, and also what spiritual traditions tend to appreciate, which is that we are wondrously made, or magnificently evolved, as, in a way, self-healing organisms.
In the midst of COVID-19, how have faith communities been grappling with questions of access and justice?
I kept waking up at night with the image of field hospitals in my head and thinking, “We’re going to have to build field hospitals.” My only experience with field hospitals was watching M*A*S*H* and seeing news reports from other countries in crisis.
Why does God allow suffering?
“Caring for the least of these” is still the kind of neighbor love that is called for, but what does that look like during a pandemic?
One way, at least, that I’ve experienced heaven in this last week or two has been to realize that there’s so much to worry about that I can’t afford to engage in that process much at all.. And so about a week ago, I just simply said “You know what? There’s way too much to worry about, therefore I’m just not going to worry.”
There is a unique danger of data wonkishness: putting so much stock in scientific abstractions that reality itself becomes invisible.
The difficulty of judging our need for physical distance can turn into something much worse: moral distance.
One unique danger globalization poses is hypercoherence, or maladaptive syncing between independent parts of a complex system. With the rapid spread of the COVID-19 coronavirus around the world we’re seeing firsthand some of hypercoherence’s dangers.