What Will You Put in Your Spiritual "Bolt Bag"

What Will You Put in Your Spiritual “Bolt Bag”?

The October 15 Weekly Insight from Spirituality U.

A Bolt Bag is a backpack in which you throw everything you might need in order to survive in case you are forced to evacuate your home. I first learned of this idea a couple of weeks ago when I watched a “DVD on TV” broadcast of the movie, “Salt.” The story features actress Angelina Jolie as a Russian sleeper spy working at the CIA until her identity is suddenly revealed. She is forced to flee and rushes to her home where she grabs her Bolt Bag and disappears. Her bag contains a fake Passport along with a disguise, a pistol, several hundred dollars in cash, and the stray bomb or two.

            I would imagine that a Spiritual Bolt Bag would contain somewhat different tools. Personally, I think it should contain everything we need to survive and thrive should a disaster overtake us. What would you put in your bag if you had, say, five minutes to pack and flee? Remember, everything must be light and easy to transport.

            I actually have a Bolt Bag. Mine contains some actual emergency supplies such as health bars, bags of juice, bottled water, a small first aid kit, and an emergency radio/flashlight that operates by a hand crank and can even recharge my cell phone.  

But I think a Spiritual Bold Bag ought to also serve as a kind of mobile home. Every home has a variety of rooms, and each must be visited regularly or it becomes dusty and messy. My spiritual mobile home comprises my five senses, as well as my head and my heart.

So, my Bolt Bag contains something to nourish each of them. For my eyes, I include a paper icon containing an image of the Virgin and Child. I’ve also packed a votive candle, matches and a waterproof tin to put them in.

For my nose, a few sticks of incense.

For touch, I’ve thrown in a set of prayer beads (a Buddhist Mala).

For my ears, I count the dozens of songs (some sacred some secular) on my I-phone; I also include the vast number of tunes stored in my head which I can hear when I call them to mind.

The health bars and bags of juice can serve my sense of taste when I offer Sabbath Prayers on Friday evenings.

It’s a different story with my head and heart. My head means my mind. It will be nourished by several books including the Bible; One Hundred Years of Solitude (my favorite book); and a few volumes of poetry and spiritual writing that I have stored on (you guessed it) my I-phone.

For my heart, I will take along memories of friends and loved ones as well as the fondness I feel for the apartment that has been my home for the last five years.

And to keep a record of how I use all of these spiritual tools in the days or weeks or months of an evacuation, I will take a blank notebook. And a pencil.

What Would you put in your spiritual "Bolt Bag"?

And how about you? What would you take in your Bolt Bag?

Oct 8 Weekly Insight from Spirituality U.: What is a Jihad? (You Might be Surprised)

What is a Jihad? (You Might be Surprised)

(The October 8 Weekly Insight from Spirituality U. at Interfaith Paths to Peace)

Most of us probably know the word Jihad (pronounced zhee-hod) with regard to terrorist attacks made by Islamic fanatics calling for a “holy war”. Certainly Jihad can mean “holy war” but not in the way terrorists use it. No real Muslim would endorse an attack aimed at defenseless women and children. On the other hand, Islam does call for military action in defense of the faith and its followers—when they are under attack.

Yet the word Jihad has a number of meanings. In one use it certainly does refer to “outer struggles” to defend Islam and its adherents. But in another (preferred by many mainstream Muslims) Jihad signifies an inner struggle, especially against our own personal sinfulness.

There is a famous story about the Prophet Muhammad (PBUH) and his advice about Jihad. A group of early Muslims were celebrating their military victory over enemies who greatly outnumbered them. The Prophet cautioned them not to celebrate too much because the greater Jihad lay before them: the Jihad against their own faults and weaknesses.

According to the British Broadcasting Corporation (BBC) still another meaning of Jihad is the struggle to build a just and caring society, one that reflects the deepest positive values expressed in the Qur’an. In fact, there can be many types of Jihad in a variety of areas, including education, personal morality, and interfaith cooperation.

But let’s return for a moment to the idea of Jihad as holy war. We would do well to remind ourselves that a close examination of history reveals what disasters holy wars can be. The Crusades certainly count among the darkest actions in the history of Christianity. Even WWII (the so called, “Good War) left millions of civilians dead as a result of the indiscriminate bombing raids undertaken by both sides in the conflict.

Finally, we should all be careful about how we use the word Jihad. In the current debate about the shutdown of the Federal government, one Democratic Congressman excoriated his Republican colleagues for undertaking a Jihad, or holy war, against the American people over Obamacare. That use of the word clearly deserves to be condemned. It serves as a reminder that we all need to embark on an “inner Jihad” of curbing our tongues when we are angry.

For more information about the idea of Jihad, visit: http://islam.about.com/od/jihad/f/jihad.htm

What makes a Pilgrimage a Pilgrimage?

(The October 1st 3-minute Weekly Insight from Spirituality U.)

Many of us would probably answer that question by describing a very structured journey undertaken by extremely devoted religious folks. But really, a pilgrimage can be any type of journey that has a significant spiritual or emotional impact on our lives. In fact, a pilgrimage can just as well be secular as spiritual. Some people find their lives as deeply affected by a trip to the Baseball Hall of Fame as they do by a visit to a major religious shrine. 

So, let’s take a look at what makes a trip a pilgrimage and then let’s talk about the various steps involved in a sacred journey.

As I see it, pilgrimages can come in at least four varieties. First, there are pilgrimages that are required of members of a religion. A good example of this type is the once-in-a-lifetime “Hajj--a visit to Mecca required of most Muslims. Second, there are “elective” visits to religious sites undertaken by deeply spiritual people who choose to undertake a sacred journey as part of their religious practice. A good example here might be the walk undertaken by thousands of Christians each year along the “Camino de Santiago de Compostela” in Northern Spain.

Third, there are the seemingly non-spiritual excursions that are converted into pilgrimages by something we experience along the way or by an epiphany we have after our travel. We may have a casual encounter in an airport or on a train that changes our lives. Or months after our travel we may have a sudden realization that radically alters the way we see things.

Fourth, there are pilgrimages that take place without any physical travel at all. I call these “virtual pilgrimages.” Here’s a personal example:  one day I was longing to be at my favorite place on the planet: the beautiful high desert of Ghost Ranch in New Mexico. I closed my eyes and suddenly was able to visualize myself standing on the porch of the Ghost Ranch dining hall. I could see all of the details of the mountainous terrain. I could hear the birds singing and the coyotes wailing. I could savor the aroma of the pinion and the sage. It was like instant teleportation. (And it saved a lot on travel expenses.)

If we actually have time to plan a trip, it can be helpful to understand the steps that make up the typical pilgrimage. Such a journey often involves at least six stages. These include: 1) the call (something that draws us to make the trek); 2) the preparation (not just the reading of travel books and the packing, but also the seeking out of spiritual advice and sometimes counseling); 3) the journey (undertaken with an attitude of openness to everything we encounter); 4) the arrival (which may be fulfilling…but can also be disappointing or even disturbing); 5) the return home (with its attendant letdown); and, 6) a time of reflection—a savoring of what happened during the pilgrimage. This savoring may come weeks or even months later—with the possible discovery of facts and lessons we weren’t aware of as we traveled.

So, the next time you travel for any reason, be open to the chance that you may be on a pilgrimage. And if you plan a sacred journey, make sure you pay attention to every step of your trip. Remember, “We make the path by walking.”

For more information about pilgrimage visit:

http://www.philcousineau.net/the_art_of_pilgrimage__the_seeker_s_guide_to_making_travel_sacred_18018.htm

Sept. 24 Weekly Insight: Which religion has kept a sacred fire burning for over 1,000 years?

Which religion has kept a sacred fire burning for over 1,000 years?

(the 3-minute Weekly Insight from Spirituality U. at Interfaith Paths to Peace)

Hint: this religion’s followers might be (mistakenly) thought to worship a type of Japanese car.

The correct answer is Zoroastrianism, a monotheistic religion that began in the 6^th Century BCE in what is now Iran. Its followers use fire as a key symbol of ritual purity and they have kept a flame burning at the Fire Temple in the Iranian city of Yazd for 10 centuries. Mazdans are required to feed their eternal flame five times a day, and (in a way similar to Islamic practice) they also pray five times a day.

In respect for their beliefs, we should actually call the followers of this religion “Mazdans,” in recognition that their name for the deity is Ahura Mazda. To call them “Zoroastrians,” is equivalent to calling Muslims, “Mohammadans,” something that the followers of Islam find offensive because it implies that they worship the Prophet Muhammad. Muslims don’t worship the Prophet; and Mazdans don’t worship Zoroaster who was the founding prophet of their religion.

Mazdaism rivals Judaism as the oldest monotheistic religion. Its theology is built around an on-going struggle between good (represented by Ahrua Mazda) and evil (represented by a being called Ahura Mainyu). The good news is that in this struggle it is understood that good will ultimately triumph. This struggle between good and evil results in a strong emphasis on ethical behavior among Mazdans, who believe that the balance between their ethical and unethical behavior will determine whether they go to what people in the West would call heaven or hell. Today, Mazdans are well known and even revered for their highly ethical conduct.

The source of beliefs and practices for Mazdans is a set of scriptures called the “Avesta” that contains hymns, prescriptions for ethical behavior, and descriptions of ritual practices. The symbol used to represent Mazdaism is a male figure emerging from a disk embedded in the spread wings and tail of a bird.

One of the most unusual practices of this religion is its way of dealing with the dead. Soon after an individual expires, that person’s body is taken to a sacred building called The Tower of Silence. In this Tower the body—devoid of clothing—is left in the open air where its flesh is devoured by vultures. The remaining bones are allowed to dry and are later placed in a central well inside the Tower.

Although Mazdaism became the official religion of the Persian Empire soon after its birth, the number of its followers shrank remarkably after the coming of Islam in the 7^th Century CE. Today there are fewer than 200,000 Zoroastrians on the planet, most of them in Iran or India.

For more information about Mazdaism visit: http://www.religionfacts.com/zoroastrianism/index.htm

Sept 17 3-minute Weekly Insight: So, what's the story with the Turbans?

So, What’s the Story with the Turbans?

 (The 3-Minute Weekly Insight from Spirituality U. at Interfaith Paths to Peace)

Men in many cultures around the world wear turbans, especially men in parts of the Middle East, Africa and the Indian subcontinent.

But men who practice a religion called Sikhism wear turbans as a distinctive part of their spiritual practice.

Sikhism began in the 16^th Century in the Punjab area of northwestern India. Among the newest of the world’s religions, it was born in the midst of conflict between Hindus and Muslims.  It offered the world a set of distinctive beliefs and practices based upon the teachings of a series of gurus or spiritual teachers. These teachings are enshrined in the Sikh holy book which is called the Guru Granth Sahib.

Key Sikh beliefs include: there is only one God for people of all religions; the soul goes through a series of rebirths; we should earn our living honestly through hard work; we should avoid the practice of “blind” ritual; and people of all races, classes and genders are equal. Each day Sikh houses of worship, or Gurudwaras, offer a free meal called Lunger to anyone and everyone who arrives at their door.

Sikh men are often known for distinctive attire and appearance which together are a reflection of their spiritual values and practices. Observant Sikh men embrace “5 K’s”. These include Kesh (uncut long hair), a Kangha (a small wooden comb), a Kara (a steel or iron bracelet), a Kacchera (a piece of undergarment) and a Kirpan (short dagger). Their long hair is covered with a special type of turban, or cloth wound around the head. This turban, called a Dastar, is made up of four to six meters of cloth and serves as a strong symbol of the religious and ethical commitments that Sikh men make.

The Dastar is a symbol representing spirituality and holiness; honor and self-respect; piety and strong moral values; courage; as well as friendship and relationship.

For more information visit: www.sikhism.org. 

Sept 10 3-minute Weekly Insight: What Makes Rosh Hashanah and Yom Kippur the Jewish “High” Holy Days?

What Makes Rosh Hashanah and Yom Kippur the Jewish “High” Holy Days?

(The 3-minute Weekly Insight from Spirituality U. at Interfaith Paths to Peace)

Many of us who are not Jewish have heard of these two Holy Days, but we may not grasp their significance.

Let’s deal first with Rosh Hashanah. It is a two-day celebration marking Jewish New Year. But, more than that, according to the Chabad.org web site, it marks “The anniversary of the creation of Adam and Eve…the birthday of humankind, highlighting the special relationship between G!d and humanity.” The primary theme of this holy time is the acceptance by Jews of G!d as King, or ultimate leader; and the reciprocal acceptance by  G!d’ of the Jews as G!d’s people. For Jews around the world, this holiday was celebrated at the end of last week.

According to the Chabad site, many Jews spend Rosh Hashanah in synagogue for a series of religious practices. “The central observance of Rosh Hashanah is the sounding of the Shofar, the ram’s horn.” It is sounded on both days, a total of 100 times. And while it symbolizes the coronation of G!d, it is also a call to repent. For Rosh Hashanah also marks the anniversary of humankind’s first sin and repentance.

Among the other spiritual practices are the eating of apple dipped in honey (to symbolize the desire for a sweet year), and the symbolic floating (and letting go) of sins on a lake or river or sea. Jews thus begin the New Year with a clean slate and joyful expectation.  The Rosh Hashanah observances comprise the first of the “Ten Days of Repentance” that conclude with Yom Kippur which will be observed at the end of this week.

Yom Kippur is a 26-hour period of fasting and reflection, and according to Chabad, is filled with both “solemnity and joy.”  Jews prepare for the day with a number of practices. Many eat a festive meal, some undergo ritual baths, and a good number give extra charity.

In the course of Yom Kippur many Jews hold five religious services. These gatherings include prayers, confessions, memorials for the dead, readings from Leviticus and Psalms, (along with the entire book of Jonah) a ritual releasing of vows and much, much more.  

“The day,” according to Chabad, “is the most solemn of the year, yet an undertone of joy suffuses it: a joy that revels in the spirituality of the day and expresses the confidence that G!d will accept our repentance, forgive our sins, and seal our verdict for a year.” And if G!d forgives their sins, it is expected that Jews will seek the forgiveness of those people they have wronged in the previous year.

When this day of abstinence draws to a close many Jews partake in a festive after-fast meal, making the evening after Yom Kippur a “yom tov” (or festival) of its own.

For more information about Rosh Hashanah and Yom Kippur (and other points of Jewish spirituality visit http://www.chabad.org/

The Sept 2nd 3-minute "Weekly Insight": After the Ecstasy, the Laundry (or "what is spirituality really for?")

After the Ecstasy, the Laundry (or "what is spirituality really for?")

(The September 2nd 3-minute Weekly Insight from Spirituality U.)

After the Ecstasy, the Laundry

(or What is spirituality reeally for?)

I have been operating under a delusion about my spiritual life for decades. I don’t know where I got the idea, but somehow I always assumed that if I read the right spiritual books, did the right meditations, chanted the right chants, performed the right rituals, and attended the right spiritual conferences, my life would be heaven on earth. I would be happy, wealthy, healthy and partnered with a wonderful and loving spouse.  And I’dnever be depressed. 

But a series of encounters at a recent national festival woke me up to the real purpose of spirituality.

I was at the Sounds True “Wake Up Festival” in Estes Park, Colorado, back in mid-August. One afternoon I was in a breakout session led by Mark Nepo, bestselling author of The Book of Awakening. As people filtered into the room for the session, Mark (who is a cancer survivor) mentioned that the impending death of his father had forced him to deal with his mother from whom he has been estranged for over 17 years.

Several hours later, the great Buddhist thinker Jack Kornfield (author of After the Ecstasy, the Laundry) opened a keynote session by lamenting the fact that his seemingly happy marriage of 30 years had come to an end. And then the super-best-selling spiritual author Anne Lamott shared, well, let’s just say myriad problems from her personal life.

I was stunned. These three people were all seeming well-grounded, highly-successful spiritual masters. Yet, their lives seemed to contain more than their fair share of misery.

Then I got it. I realized that spirituality isn’t supposed to make your life perfect and deliriously happy. Instead spirituality is there to give you the tools you need in order to survive and even thrive when your life feels more like hell on earth than the Garden of Eden.

Spiritual reading can help you discover countless healthy ways to cope with physical, emotional, or social catastrophes. Meditation can help calm you down when your mind is racing through a seemingly endless list of impending disasters. Chanting can help give voice to both your sorrows and your joys. Attending conferences (or local groups) can help you gain strength by walking shoulder to shoulder with other pilgrims who are tip-toeing through a minefield of illness, depression and conflict.

And best of all, spiritual practices can help you get past your own miseries to help ease the suffering of others.

For more information about the real purposes of spirituality, read Jack Kornfield’s After the Ecstasy, the Laundry http://www.jackkornfield.com/2011/03/after-the-ecstacy-the-laundry/