The leaked Supreme Court document concerning Roe v Wade has confirmed our worst fears since the appointment of the last three justices to the court, all of whom were chosen specifically for their anti-abortion views. But perhaps this is not the time to begin to rehearse the arguments we have been repeating for the past fifty years. Maybe it is time for us to take action to change the kinds of people we elect and appoint to powerful decision making positions. We cannot continue to lend tacit political support to politicians who have shown us that they do not believe in civil rights or even in democracy.

I stumbled upon the writings of Thich Nhat Hanh in 2005, at a time in life when I was struggling to hold together my own social activism and spiritual practices. It is a custom to offer reflections of gratitude for a Buddhist teacher on the 100-day commemoration of their death. May 1 marked this continuation for the Most Venerable Thich Nhat Hanh, and this is my belated offering of gratitude.

Pt 1: The leaked Supreme Court opinion that would overturn Roe v. Wade is not exactly surprising, but it is terrifying news for millions of people. Yet even as we process the shock, we need to reconnect with our commitments to act in ways that bring social and economic justice, including reproductive justice.

Pt 2: Estrangement and isolation are the everyday reality for huge numbers of Americans, weighing us down with both grief and a "sense of incompleteness." It has also made it challenging to know when and how to trust, and when and how to distrust, in healthy ways. The spectrum of trust is a simple conflict tool that can help us strengthen the positive aspects of our relationships, work on weaknesses and places that need healing, and maintain healthy boundaries.

It's May Day, so let's look at the present status of labor rights and celebrate working class history, as well as the recent successes of union organizers in unfriendly places! But let's also do more - we can all contribute to the process of creating and sustaining a movement for true change in the direction of economic and social justice.

Islam is the youngest of the major world religions and yet its extremist factions are the most wedded to a violent and oppressive form of a religion that Muhammad would not recognize and which none of us should be willing to tolerate in modern civilization. It is a mistake to associate all of Islam with wars among Muslim factions and international terrorism but the fingerprints of official national policies in the name of Islam cannot be ignored. While all of the major religions of the world are in need of serious reform and a thorough process of demythologizing, Islam is crying out for a new and post theistic way of becoming what most Muslims say that they want, a religion of peace.

Beyond the sentimental and supernatural retellings each Easter, the story of the death and resurrection of Jesus continues to resonate with us in very human and hopeful ways. Every year - in the midst of constant wars, intractable conflicts and oppression, and ecological devastation - it invites us to ask: how can we go on? And more especially, how can we go on when the world has found a way to make things that we thought wouldn't - couldn't - get any worse, worse? It acknowledges the terror we feel in the wake of violent injustice, and it speaks to us of hope - a hope that comes to us, even in our weariness, and says: "Please don't give up."

The numbers of people interested in and practicing earth-based spiritualities has soared over the last 30 years. This has been empowering and healing for many, especially for members of oppressed communities. However, it has also brought new challenges, from the rise of pagan White supremacy to the profit-driven trend of "Spirituality for Sale." We'll explore these issues, as well as the (re)emergence of "Naturalistic Paganism."

The Christian religion is the largest in the world and has been a part of the global culture for nearly two millennia. During that time, it has been used to justify wars and even genocides. Christian scriptures have been used to promote homophobia, misogyny, racism, and sectarianism. Still, the Christian faith has encouraged generosity, compassion, peace, and reconciliation. As faith in mythological and superstitious religious claims rapidly declines in the modern world, we have an urgent need to extinguish the morally reprehensible and intellectually insulting aspects of Christianity while trying to preserve its helpful moral influence in the world.

Rabindranath Tagore once wrote to a friend: "Whatever we understand and enjoy in human products instantly becomes ours, wherever they might have their origin… Let me feel with unalloyed gladness that all the great glories of [humanity] are mine." This openness is a fitting aspiration for the pluralism that has often characterized Hinduism, the Sanatana Dharma ("eternal law/way"), over its long history. But, like all cultural and religious traditions, Hinduism has also struggled with religious nationalism and violence. Today, that violence again threatens the wellbeing of India and Hindus around the world. So against "all forms of bigotry and oppression," from caste to Hindu supremacy, many Hindus are organizing to build a society free from hate, and free to feel that unalloyed gladness and peace.

Buddhism has been subject to the same limitations as any other cultural or religious system, including fundamentalist violence. However, various Buddhist traditions also contain important insights and practices for "learning and practicing non-attachment to views and being open to others' experiences and insights in order to benefit from the collective wisdom." Using the first three of "The Fourteen Mindfulness Trainings" from the Plum Village tradition as a reference point and guide, we'll explore one Buddhist pathway that helps us "transform dogmatism and violence in ourselves and the world."