Taoist Ethical Problems: Where Have We Been if not Home?

I have been struggling a bit recently with my chosen philosophical paths. There are some lines of thought pulling at me insistently from the edges and it is beginning to be very clear to me that I can no longer ignore them. This is mostly as a fair warning to my current followers that I will probably be diverting further from photography within the next few posts, and possibly longer, as I struggle to figure out just what this line of thinking will lead me to.

Before I get into the specifics of my current mental turbulence, I think it might be helpful for me to dig around a bit and try to pin down what I think both Taoism and Stoicism have to say about the larger question of Ethics, and what it takes to be a good person in the world. What might a higher good look like as a goal to strive for? What does a person need to do or think in order to live a good life? How relative is all of this judgement and how much of it may lie outside of ourselves?

At the core of Taoist thinking is that every unique individual has his or her own path to walk in this life. The work that we all must do if we want to live an engaged, full, aware life, is to get to know ourselves and to find that path, while also learning about the paths of the world around us, and acting in accordance with the natural flow of all things. An interesting twist that takes place here is that our “attuning” ourselves to our own nature isn’t a journey of action, a rerouting of the choices we have made up until now. It is a changing our our perceptions about the world around us and our place in it. It is largely gaining perspective about the true relationships that people, objects and creatures have with one another so that we can align our expectations with the way things really are and will continue to be, whether we go quietly or kicking and screaming.

Humans, and all objects of creation, are naturally disposed to being within their own flow at all times, and the act of us getting back to that isn’t an action of learning more facts, or doing “virtue calisthenics”, it is actually an action that has to do with getting rid of the unbalancing social constructs that we have built around ourselves within society. Dr. Carl Totton, head of the Taoist temple in L.A. has compiled a wonderful summary of key Taoist concepts with some of his colleages in which he describes this processs:

For Lao Tzu the method of happiness lies in attuning and aligning oneself to the eternal principle of the Tao as it manifests through you and all other manifestation. In order to do this we must eliminate desire and attachment, and practice “daily diminishing.”

Dr. Carl Totton, An Introductory Primer on Taoism

This journey of “daily diminishing” is aided by practices of observation of the natural world, maintaining curiosity and generosity with others, as well as self-reflection and meditation practices to help us to get in touch with deep aspects of ourselves. None of these activities can be taken for us. A deeper understanding of ourselves and our connection to the world around us is always a personal journey and can only be undertaken individually. We may look to others for inspiration, guidance and support, but they can only ever point us in a direction and offer perspective from their own work. One cannot pass enlightenment or being one with the Tao on to another human being. This is a significant piece of Taoist ethics in my understanding: that one must primarily focus on his or her own journey, and not be too quick (if ever) to pass judgment on the position of others.

This places Taoists in an interesting relationship to society around them. Even though terrible things may be happening around them, a Taoist is likely to remain distanced and somewhat neutral. After all, who are we to judge what is positive and negative. Taoists teach that these energies are really only different aspects of the same energy, and that there is always the seed of one within the other, as depicted within the yin yang symbol. Where we see difficulties in the world there may be other opportunities springing up, or following close on the heels. Where we see pain and suffering there may also be growth and development occurring. Likewise, how often do we pass judgment that things are going well when in fact disaster is looming just on the horizon as a consequence?

Amidst all of these judgments a Taoist is likely to say that we must keep perspective on what we can change, and to understand that our perceptions are limited. We must first focus on ourselves, especially because thinking that we can make better choices is often foolish. Please do misunderstand. Taoists are also very compassionate and kind, and would be quick to offer relief to those who are suffering, and support where they can, but they would not presume to try and “fix” a situation or tell others how it should be handled. At least that is where I am coming up against my reading of the philosophy.

Taoism isn’t a philosophy or religion that proselytizes, due to this ingrained belief that to try and influences other’s on their individual paths is both unhelpful and foolish. How then, could a Taoist be an activist for political or social change? How could a Taoist feel comfortable pushing their ideas of what is better onto other who must come to that understanding for themselves?

I think the particular piece of this equation that is most problematic is something that underpins this idea quoted earlier about “daily diminishing”. Ted Kardesh, another Taoist priest, explains in a later passage from the previous quoted introduction how this works to bring us back to a natural state by returning us to the way we were always meant to be.

Taoism states that all life forces tend to move toward harmony and balance because it is in their nature to do so. From the Taoist viewpoint we, as humans, have the choice of consciously aligning ourselves with the Way, or remaining in ignorance and resisting the natural order of the Tao. To choose the latter means to remain disconnected from our own personal processes, our own Tao, as well as life’s grand flow.

Ted Kardesh PhD, An Introductory Primer on Taoism

The implication, as I read it, is that humans should naturally be in this state of awareness as part of the larger flow of existence. Indeed, there are many other writers within the tradition who talk about a time prior to now when presumably Taoism wasn’t needed because everyone was simply at one with the world from the beginning.

In a sense, what we are looking at here, is a sort of original sin, in which we are born into a world unbalanced and given the choice to spend our time digging ourselves back to a place where we can reconnect to the source of all things, or to remain in ignorance and suffering. We are born elsewhere and, if we are able, must try and return to a home that we never knew.

Can the ethical base truly be so narrow as to focus on only one person at a time? True, the belief is there that we are all connected to each other and every other aspect of the world. The work that we do to return ourselves to nature is work that is done to everyone and everything, and the benefits resonate. However, there are millions of Taoists in the world including venerated religious leaders, teachers and sages. Presumably they are exhorting a strong influence on the course of the world, and yet we are still in a position where we must begin at ground zero. We are still in a place that must be significantly out of balance if we need to get back to a place that other creatures are simply born into.

I have some thoughts about how I can turn some other key concepts in Taoism into a larger ethical structure, and I will expand on them in an upcoming post. I am skeptical, however, that moving beyond this self-focused perspective would be embraced by other Taoists.

I am sure I am not the only one struggling with questions about what I can do to make positive change in the world during times like these, and I would be curious to hear from anyone who would like to share how they answer this question for themselves.

No Thing Like Normal

Growing up I struggled to pin down a haven for myself, a place that would be unchanging, a situation that would be predictable. I wanted to have a sense of normalcy in the midst of a world that seemed to be ever changing the rules and scenario.

It has continued to be difficult to pin down any time of my life that I could describe as “normal”. Only in retrospect can I point to periods of time in which I felt like I had a sense of what was going on, a sense of stability. When those times were happening, however, I would not have described them as normal. It is also not these periods that I cherish the most.

Talking about change as a constant has become a pretty throw away piece of conversation. I am in a position at work to coach employees and peers through change, but despite the lip service that we give to the idea that “nothing stays the same”, it continues to be an uphill struggle for all of us to embrace this concept that we cannot hold on to what we think of as normal.

Here’s a slightly different take, however, that has helped me to re-frame it for myself. It is one of the core beliefs of Taoist thought that ties me to the philosophy and continues to challenge my thinking.

In Taoist physics it is understood that everything that exists, every particle of matter, every wave of energy, is connected at the root, is fundamentally the same energy, not separate except in the way that we describe it.

The Way gave birth to unity, Unity gave birth to duality, Duality gave birth to trinity, Trinity gave birth to the myriad creatures.

Tao Te Ching, Chapter 42

This quote from the Tao Te Ching suffers in under the limitations of language. It makes the creation of the universe seem linear in time, when in reality the description of giving birth is more like a continuous process. In the way that the sun gives birth to light.

The myriad creatures (all objects and creatures that we experience in the world) exist but are not separate from Unity. If we are able to look close enough, and quantum physics has proposed the same idea, we would be able to tell that everything is simply energy vibrating at different frequencies, resonating with itself in different ways in order to manifest matter in all kinds of forms.

In metaphorical terms, The relationship of all under heaven to the Way is like that of valley streams to the river and sea.

Tao Te Ching, Chapter 32

This is a beautiful way to think about it. Water cycles, either falling as rain, flowing through streams or collecting in the ocean, perhaps locked in for millennia as ice, or under the earth, but never not water, never not connected to the unity of the water cycle, eventually always flowing back to the source and starting again.

Here, change in the water cycle isn’t a change of adding or subtracting. The water that is here now has been recycled since long before humans, before dinosaurs. Change may alter the course of the water, the specific forms that it takes, but change does not destroy it.

Change in this system is a heart beat, a renewal of the energy so that it does not become stagnant, a bringer of life.

It is the law of conservation of energy, that the grand total of energy and matter in the universe cannot be changed. One may be converted into the other, but the whole unity of existence cannot be diminished, it is always complete.

Tied in with the ever changing forms of matter and energy are our perceptions about these things that make them seem more different than they are. It is our labeling of things are larger and small that make them seem so different, when in reality they share the same energy, are the same source, merely appearing different in the way that we experience them.

There is nothing under the canopy of heaven greater than the tip of a bird’s down in autumn, while the T’ai Mountain is small. Neither is there any longer life than that of a child cut off in infancy, while P’eng Tsu himself died young. The universe and I came into being together; I and everything therein are One.

Chuang Tzu, Chapter 2, Yutang Lin Translation

Embracing contradictions in our understanding of reality is a core concept and skill within Taoism. Our language makes it very difficult to speak about the true nature of things without getting ourselves into horrible tangles. That is a key reason why Taoists spend so much time trying to observe the world around them, to gain understanding beyond words.

If we can embrace even a piece of this understanding it will be possible to see that two truths exist side by side: nothing that exists can remain the same, nothing that exists will ever be different.

Seeking a sense of normal may be a doomed endeavor if we are looking beyond ourselves. Our surroundings, our friends and family, our work and financial situation and any other outward aspects of our lives cannot be depended upon to remain the same. If we need a set schedule and unchanging social interactions then we are destined for trouble adapting in this world.

On the other hand, it can be possible to see things from a different point of view. No matter how much the outward aspects change, the fundamental reality never does. We are all, and always will be, connected at the deepest possible level.

Dimensions are limitless; time is endless. Conditions are not constant; terms are not final. Thus, the wise man looks into space, and does not regard the small as too little, nor the great as too much; for he knows that there is no limit to dimensions. He looks back into the past, and does not grieve over what is far off, nor rejoice over what is near; for he knows that time is without end. He investigates fullness and decay, and therefore does not rejoice if he succeeds, nor lament if he fails; for he knows that conditions are not constant.

Chuang Tzu, Chapter 17, Yutang Lin Translation

It is not easy to adapt to new situations, but it is much more difficult when we are struggling to back-pedal, to return to a sense of what is normal. Only by exploring and embracing the situation we find ourselves in right now can we embrace what is good, and begin to adjust what we do not like.

Things will not always be pretty or comfortable, but that is just where we are in the cycle. It will not be long before things look different once more, whether due to our perceptions of them or the way that they change around us. Either way, even though there is no such thing as normal, there is also no such thing as abnormal either.

The Tao of Glass: The Stoic Machine

Cameras, like humans, come in a multitude of models, and each model can vary from its brethren when it is combined with a different configuration of lenses, strobes, memory cards, recording equipment or filters. These unique combinations of innate technology and/or mechanics are set up in such a way that they are able to deliver a suite of results based on software settings and configurations that further differentiate them from one another.

Each camera contains these qualities inherently, and retains them regardless of the setting and surroundings. My Fuji X-E1 is capable of capturing images at 16mb with an ISO setting pushed to an extreme of 25600 with a shutter speed set at 4000. It may not create anything other than a blown out white wash, but it might capture the details of something moving quickly at dusk. The results are up to the interpretation of the third party viewer, but the environment doesn’t have any effect on what the camera itself does.

We have our own built in skills and capabilities, and it is important to remember that our surroundings don’t change that. No matter what is happening around us there are somethings that we will always have no matter where we find ourselves.

The camera doesn’t complain that it is only being taken out to do street photography rather than taking pictures of weddings, or landscapes, or families with squirming children. It will always be focused on executing the skills it was created for no matter what is exposed on the film.

The stoics talk about this as duty. One isn’t usually able to choose the job or position that one has in life, but it is important to attend the to duty that one is given as best as possible regardless of what it is.

If you set yourself to your present task along the path of true reason, with all determination, vigor, and good will: if you admit no distraction, but keep your own divinity pure and standing strong, as if you had to surrender it right now; if you grapple this to you, expecting nothing, shirking nothing, but self-content with each present action taken in accordance with nature and a heroic truthfulness in all that you say and mean – then you will lead a good life. And nobody is able to stop you.

Marcus Auralius, Meditations Book 3, 12

It is easy to frame the events unfolding around us in ways that seem to shape our lives and our options. At any given point in our lives we may be feeling boxed in, or limited in other ways. However, just because we aren’t in the job that we want, or the place we want to be living, doesn’t mean that we can’t execute the skills that we have to the best of our ability.

Cold as it may seem, the perspective I want to focus on is this: the machine can only perform its function, unaware of the context, uninfluenced by the perceived outcome. The camera doesn’t worry whether the image was over or underexposed, or whether the gallery visitors appreciate the composition of images that it created. It is focused on the execution of its duty regardless of the skill with which it is manipulated.

We can choose ourselves how much we need to be influenced by the perceived outcomes of our work and how it is received by people removed from us. We can choose to focus on aspects of our surroundings and circumstances that we imagine to be limiting factors, or simply not ideal. Or, we can keep in mind the purposed to which we are trying to apply ourselves. Perhaps it is artistry, or being a skilled worker, or being a parent who is present and emotionally available.

Regardless of the situation we can choose to focus on how we execute those actions, rather than worrying about what might come of them once they are beyond our control.

Let any external thing that so wishes happen to those parts of me which can be affected by its happening – and they, if they wish, can complain. I myself am not yet harmed, unless I judge this occurrence something bad: and I can refuse to do so.

Marcus Auralius, Meditations Book 7, 14

Seeking Compassion in Stoicism

When I finally started reading some of the key Stoic writers in my journey to better understand the philsophy, I was quickly struck by a recurring pronouncement of empathy and compassion for one’s fellow man.

I had come to the philosophy with a partial and flawed understanding that the philosophy was primarily focused on distancing oneself from emotions and the influence of other people. The impression that many people have is that to be stoic is to be untouched by the good and the bad that happens to you, and to those around you.

My early encounters with the text, however, brought up many quotes that I found surprising given this preconception that I had come in with. Stoicism as espoused by Marcus Auralius is not only a way of living that encourages one to take the perspective of others regularly, but it also calls on Stoics to minister to their suffering brethren. A sentiment that rings more closely to what I am used to hearing as a trait of Christianity.

One of my favorite passages from Marcus, as with all his writings, was something he wrote to put a check on himself, to make sure that he was keeping his mind on service to his duties and humanity.

How have you behaved up to now towards gods, parents, brother, wife, children, teachers, tutors, friends, relations, servants? Has your principle up to now with all of these been to ‘say no evil, do no evil’? Remind yourself what you have been through and had the strength to endure; that the story of your life is fully told and your service completed; how often you have seen beauty, disregarded pleasure and pain, forgone glory, and been kind to the unkind?

Marcus Auralius, Meditations Book 5, 31

In the same breath as he talks about how he has treated those around him he also mentions being unmoved by pleasure or pain. These two concepts, of being both immune to the influence of emotion, and compassionate to our fellow man, are not mutually exclusive.

Below all aspects of Stoicism runs a current of thought in which we understand that our emotional reactions to things are based on our own judgement about those things. If we understand that we have the power to adjust our responses to the world, then all manner of things that happen to or around us lose their power to make us unhappy.

I am able to form the judgement that I should about this event. If able, why troubled? All that lies outside my own mind is nothing to it.

Marcus Auralius, Meditations, Book 7, 2

Marcus was an Roman emperor and writes a lot about dealing with difficult people, both friends and enemies. His version of compassion if often tilted quite strongly towards tolerance of individuals whom he might otherwise find difficult to deal with. Though some people might feel that this perspective is a bit weak, far from the sort of warmth we often associate with compassion, I would argue that true tolerance of any other person is an incredibly difficult and generous stance to strive towards.

Men are born for the sake of each other. So either teach or tolerate.

Marcus Auralius, Meditations Book 8, 59

One of the striking ways in which Marcus helps us gain perspective on the wrongs done by others, is to point out that everyone has only the choices to act in accordance with their own knowledge and circumstances. He also finds it prudent to point out that perhaps the wrong that we think they have done may not in fact be what we imagine. Who are we to presume that our perspective on the situation is correct in the first place?

Presented with the impression that someone has done wrong, how do I know that this was a wrong? And if it was indeed a wrong, how do I know that he was not already condemning himself, which is the equivalent of tearing his own face? Wanting the bad man not to do wrong is like wanting the fig tree not to produce figs, babies not to cry, horses not to neigh, or any other inevitable fact of nature. What else can he do with a state of mind like his? So if you are really keen, cure his state.

Marcus Auralius, Meditations, Book 12, 16

Being a Stoic isn’t about building a wall around yourself so that the actions of others will not be able to affect you. It isn’t social distancing and filtering in such a way as that the words of others come to us from arm’s length. It is actually the opposite. It is being so secure in our own judgement and virtue that we can open ourselves up fully to be present in the mind and position of the other person. It is an act of actually trying to step into their shoes and see where they are coming from. It is by getting ourselves away from our own prejudices that we are able to see more clearly, and when we can see from the other person’s perspective it seems simple that we will have some sympathy for them as a fellow human being struggling to do the right thing the best way that they know how.

I have come to greatly admire this aspect of Stoicism that is difficult to convey and seems often to be lost in the description. We can only ever truly affect change within ourselves, and the focus of our attention should be on living in accordance with our own inner nature in order to lead a virtuous life. As social creatures and part of a larger connection of living beings, our virtues need also be turned to how we deal with others. True tolerance isn’t a shutting people out, it is an attempt to understand them. Our ability to not take their actions personally has nothing to do with fortitude and strength, rather it has to do with wisdom and empathy.

Compassion, it seems to me, is not only an aspect of the Stoic tradition, but a cornerstone. If we truly do the work of understanding who we are, and the challenges that each person much endure in their own ways, then compassion is a natural outcome. Blame is not a factor in the equation. We are all in the same struggle together, and we can never truly harm one another, and to share our experiences and sympathies with one another will help ease the burden for all.

Fit yourself for the matters which have fallen to your lot, and love these people among whom destiny has cast you – but your love must be genuine.

Marcus Auralius, Meditations, Book 6, 39

Trail Running At Night: Moving Without Seeing

Trail running is possibly when I am at my happiest. It combines a natural physical exercise with being strongly connected to nature, and it engages my mind strategically in a way that road running does not. Navigating the technical difficulties of the trail clicks into something deep inside that feels instinctual, gives my brain a low-level workout and creates a meditative space to decompress. There are many great metaphors tying trail running to life, especially when thinking about how one always has to look ahead, assess the near term obstacles and formulate a plan on how to manage them. That may seem great on paper, but even that much ability to plan ahead is generous in comparison to what life is really like.

Life is much more like trail running at night.

Most of the forward motion I have had in my life seems to have been unplanned. I ended up taking classes in areas other than my chosen major, I followed my wife to another city for her graduate education and found my employment out of necessity. It became an actual career path through the encouragement of others pushing me along and supporting me. When my wife graduated I followed her again for her career and was incredibly lucky to find a place for myself in our new city with my old employer.

Looking forward to predict what might happen next has always been a bit dubious in my case given this history, but 2020 is shaping up to offer even more challenges. I have just learned that many more changes are coming for both my wife and myself. Her job was upended a few months ago and mine just informed me that I would be transferring roles and duties, losing my beloved colleagues and probably travelling more.

All of that is of course layered in and around the changes happening due to the COVID-19 pandemic. My wife is a university professor and chair of her department, which has decided to close campus and finish off the semester online only, creating a whole slew of questions without answers. My current travel for work has been suspended and the pressure on our day to day operations has caused many of our usual systems to be placed at the wayside while we figure out what the new normal looks like.

Of course, way beyond myself, it feels like this is a time of unprecedented upheaval around the world, and most of the people I talk with are feeling quite a bit of uncertainty about more than one area of their lives.

For me it feels very much like I am standing in a dense fog, trying to look down the path, and finding myself completely unable to see more than a few feet ahead. I was lucky enough to have a day like this recently and the time to get out with a camera to capture it for a few fleeting moments before the sun burned it off.

Trail running at night (or in dense fog) is an exercise in moving through obstacles without the luxury of foresight, and as such, has some great lessons that I am trying to internalize for other parts of my life right now in a moment where I just can’t see what the way forward looks like.

There is a river of creation, and time is a violent stream. As soon as one thing comes into sight, it is swept past and another is carried down: it too will be taken on its way.

Marcus Auralius, Meditation Book 4, 43

Core strength and flexibility are the things one can and must rely on.

In the daylight it is possible to run at the extremities, to plan your steps carefully and to use the obstacles to your advantage. One might intentionally step on roots or rocks in the path to gain more traction or to maintain momentum. Strong ankles and knee control can help take the force of these moves but only if the steps go according to plan.

When running at night it is better to run at the core. Since it is not possible to assess an obstacle ahead of time it is necessary to control the stride starting at the hip. Leave the knee and ankle as flexible as possible, so that when the foot comes down it can roll with the terrain. Keep the feet below the body and the center of gravity low. Focus on planting one foot, gaining balance and then pulling the next up. Get the knee ahead of you and bring down the ankle loose and flexible.

In this way one finds oneself focused inward, maintaining balance and regularity of stride, thinking much more about what the hip is doing than what the ankle is up to. Trying to hold a foot too rigid when you don’t know how it is going to land is a great way to sprain an ankle or worse.

Human beings are soft and supple when alive, stiff and straight when dead. The myriad creatures, the grasses and trees are soft and fragile when alive, dry and withered when dead. Therefore, it is said: the rigid person is a disciple of death; the soft, supple, and delicate are lovers of life. An army that is inflexible will not conquer; a tree that is inflexible will snap. The unyielding and mighty shall be brought low; the soft, supple, and delicate will be set above.

Tao Te Ching, Verse 76, Victor Mair translation

The core strength we rely on in our broader lives can serve the same function as we move into uncertainty. Having strong values and social networks will allow us to handle obstacles, not by lining ourselves up ahead of time, but by giving us a framework of support that will catch us, and a blueprint to know where we should made adjustments rather than stand fast against an obstacle.

A core strength of our family is the way we prioritize one on one time, time spent in nature and time for each parent to spend recharging individually. If any of those aspects start to slip or happen less frequently we know that an adjustment needs to be made. Trying to maintain the external specifics for plans we have made, appointments on the calendar, isn’t going to matter as much as being able to spend quality time together and maintain the balance.

Core values don’t just give us guardrails to know when things are out of balance, they also point us in the right direction to correct those imbalances. Knowing what matters means that you have a beacon to help keep orientation. Sensing when one partner in the couple is spending too much time taking point and might be getting burned out, the solution is easy: get them some time on their own, even if that means adjusting plans that have already been made.

When running at night, pace must also be adjusted. It would simply be foolish, even if one has run the course before, to try and run in the dark at the same speed one might run during the day. There is no harm in slowing down a bit when things are less clear, and only speeding up again when there is some open ground.

When circumstances force you into some sort of distress, quickly return to yourself. Do not stay out of rhythm for longer than you must: you will master the harmony the more by constantly going back to it.

Marcus Auralius, Meditations Book 6, 11

As a family travel is also very important to us. We have a rough draft schedule of travel and family milestones planned out for the next five years, but now seems like a good time to slow down and not worry much about what is going to be happening next year, much less next month. There will be time when we can revisit those plans and probably keep most of them in some form, but now is simply not it, and that is okay.

Running in the dark means focusing on yourself and having faith in the work you have put in building up your strength. In reality, running in the day shouldn’t be any different. Just because we think we can see down the path doesn’t mean we really know what is going to happen. The part of the path that looks dry may turn out to be slippery, and the branch we want to step on may not hold our weight at the critical moment. Even if we plan the moves correctly it doesn’t mean that we will be able to pull it off. Sometimes one just takes a bad step even with all the right training and strategy.

Both Taoism and Stoicism have been very helpful in preparing me for uncertainty in my life. These philosophies encourage self reflection, which is the only way we can come to know where our core values lay. Only once we begin to observe and prioritize the things that truly matter to us can we properly exercise those values, clarify their contours, and use them to guide our decisions.

Running at night isn’t a practice of sadistic self-punishment. It isn’t something that one should do just because it seems like a crazy idea. our of bravery. Running at night, because it cultivates this necessity of trusting one’s own body, is an exercise in faith. Letting go, trusting in one’s training and capabilities, not worrying about the path ahead, only the stars above and the surreal experience of gliding through the dark, is magical. My experience of this was an experience of faith, and I don’t mean to strip that word of any spiritual meaning. Knowing that I did have faith in myself, that I know some unshakable truths from my core, gave me a sense of contentment and freedom from worry that I haven’t had since.

I write this to remind myself of the feeling, and to try and give myself the perspective that I can be like this all the time. The things we think are stable in life may not be, and even on a clear day we will not be able to predict our future paths. Is it not best to run on faith in our core values, suspending judgement of the path ahead and reacting in the moment as much as possible? I hope that everyone is able to use these difficult times as an opportunity to reflect and redefine, and find some solid footing on the path ahead.

Unlike my trail running experience alone in the dark, we are not running this race of life alone. Now is a time to rely on ourselves, but also a time to rely on one another. Even as we make adjustments to our own lives it is helpful to know that we are all in this together. I hope that all of you and yours are safe, healthy and adapting in this challenging time.