Feb. 18 Insight: You May Be Practicing Ahimsa (and not even know it!)

You May Be Practicing Ahimsa (and not even know it!)

(The 3-Minute Weekly Insight from Spirituality U.)

If you have made a commitment to not harming people (and other animate beings) and you spend a good bit of your time working to make the world a better place, you may be practicing Ahimsa (pronounced “ah-heem’-sah.”) It is a word from the ancient Sanskrit language that means “non-violence” or, more accurately, “non-injury.”

In English we have no positive word to express what Ahimsa actually represents. We are forced to express Ahimsa as the absence of violence—a negative—when Ahimsa actually requires positive action. Ahimsa doesn’t only mean that you don’t shoot, stab, or hit someone. It signifies that you are also careful not to use words to harm someone, and that you are careful to do things that are designed to make the world more fair and enjoyable for everyone.

Ahimsa is associated with at least three different religions from the Indian subcontinent: Hinduism, Buddhism, and Jainism. Many of us are familiar with Hinduism (and its many gods) and Buddhism (with its goal of ending suffering for all beings). But not as many of us know about Jainism. This third religion places an extreme emphasis on “non-injury,” extending Ahimsa to all living creatures. Jainism, in fact, makes Ahimsa its central ethical practice. Jains avoid killing anything that moves, even annoying bugs and deadly snakes. Jains are often seen walking down the street wearing surgical masks and carrying brooms to sweep ants and other bugs out of their way so that they don’t inadvertently breathe in gnats or squash bugs with their feet.

The word Ahimsa entered common usage in the West via the life and example of Mahatma Gandhi. For the Mahatma, Ahimsa was a key tool in his non-violent campaigns for equal rights and for Indian independence. All of Gandhi’s campaigns were undertaken with what he termed Satyagraha (pronounced saht-yah’-grah-ha”), or ‘truth power;” Ahimsa was the vital force within that power.

Prior to Gandhi’s use of the word Ahimsa, the word usually meant the absence of violence. Gandhi, however, took Ahimsa to a new level that was more demanding of those who sought to practice it. In Gandhi’s understanding, “Ahimsa precludes not only the act of inflicting a physical injury, but also mental states like evil thoughts and hatred, unkind behavior such as harsh words, dishonesty and lying, all of which he saw as manifestations of violence.” Moreover, Gandhi believed that Ahimsa carries a positive energy, compelling people to work for justice, feed the hungry, house the homeless, and free the wrongfully imprisoned.

Gandhi’s thoughts on Ahimsa informed the work of the Rev. Dr. Martin Luther King, Jr., and other leaders of the US Civil Rights movement. It also led the great physician, Albert Schweitzer, to his “reverence for life” philosophy.

But not everyone embraced Gandhi’s expanded view of Ahimsa. Some Indian leaders raised questions about whether one could unreservedly embrace Ahimsa when faced with situations that seemed to demand self-defense or require a “just war.” Others thought it inadvertently led to the partitioning of India.

For more information about Ahimsa visit:

http://en.wikipedia.org/wiki/Ahimsa

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Feb 11 Insight: What Puts the 'Vision' in a Vision Quest?

What Puts the ‘Vision’ in a Vision Quest?

(The 3-Minute Weekly Insight from Spirituality U.)

A Vision Quest is a cultural and spiritual “rite of passage” practiced by young people in some Native American groups to mark their becoming adults and full members of the tribal community. The Vision Quest takes young people through a symbolic, spiritual process of “passing through,” and “being reborn”.

In this practice, young people—primarily young men—emerge out of adolescence and into adulthood. They do this by taking part in a ritual in which they leave their families and wander alone into an uninhabited wilderness area within walking distance of their community. Their wandering typically lasts one to four days. 

During this period of solitude the person undertaking the Quest often fasts from food and sometimes water, and usually goes without sleep. The Quest is often undertaken under the guidance of an elder from the tribe.

The sensory deprivations endured by the youthful ‘Quester’ may lead to waking dreams or hallucinations (one type of Vision) and to deep spiritual insights (another type of Vision).

One understanding of these visions is that during the period of fasting and sleeplessness the deep concentration leads the Quester to a state in which the mind becomes “comatose” or blank. Thoughts cease and the universe unfolds in the consciousness in a beautiful, non-verbal way.

 The Vision can bring the Quester profound insights into himself and the world. The insights usually relate directly to the young person’s future purpose and destiny in life. The Quest can help the young person develop new forms of spiritual communication and form complex, abstract thoughts not available to children.

During a Vision experience the young person may be visited by a spirit guide that takes the form of an animal such as a coyote or crow that communicates important information. This Vision creature may continue to visit the Quester from time to time throughout adult life.

At the end of the Vision Quest the person who left the tribe as a child returns to the group as an adult who is welcomed as a full partner in the community. As a full partner, the returnee may apprentice himself to another adult in the tribe to follow a “career” path that was revealed during the Quest. Such a path might be that of a medicine man, boat-maker, or crafter of bows.

There seems to be a yearning for people in many cultures and religions to find more profound ways to mark the rite of passage from childhood to adult life. And even though the Vision Quest is traditionally a Native American and Innuit practice, people from other cultures now attempt to complete the Vision Quest experience. One reason for this is the fact that rituals to mark the passage from childhood to adult life have somewhat evaporated from Western cultures. Observant Jews may guide their children through Bar or Bat Mitzvah ceremonies. Some Christians guide their children through “confirmation” when they reach their teenage years. Sadly, graduation from high school (a secular act) is now the key marker of transition out of childhood.

For more information about the Vision Quest ritual visit:

http://en.wikipedia.org/wiki/Vision_quest

Feb 4 Insight: What Makes Someone an "Evangelical" Christian?

What Makes Someone an ‘Evangelical’ Christian?

(The 3-Minute Weekly Insight from Spirituality U.)

What makes Christians Evangelical? As always, it depends. According to the National Association of Evangelicals (NAE), what makes them evangelical is the fact that they “take the Bible seriously and believe in Jesus as Savior and Lord.” They are Protestants, drawn from a wide range of denominations, such as Baptist, Reformed, Holiness, Pentecostal and Charismatic traditions.

The NAE web site points out that the word, “Evangelical” comes from the Greek word, euangelion, which translates literally as ‘good news,’ or gospel.

Evangelicals are all around us. In fact, more than 90 million Americans are identified as Evangelical. But that’s only about one fourth of the world population of these Christians. Evangelicalism is a world-wide religious movement. Over 42 million Evangelicals live in Brazil alone.

What makes Evangelicals distinctive within the world-wide Christian community are their core beliefs that humans are essentially sinful, and that the only way for people to be saved from hell is through belief in Jesus (whom they consider the “Christ” or Messiah) as their personal savior.

They further believe, along with other Christians, that Jesus was the one-and-only Son of God and that he was crucified as a sacrifice that washed away their sins, and thus assured them of an eternity in heaven.

But it is their acceptance of Jesus as Savior and Lord—rather than ethical behavior based on his teachings—that is key.

Christian historian David Bebbington points out four distinctive aspects of Evangelical faith. First, Evangelicals believe that we must have the life-changing experience of being “born again.” Second, Evangelicals have a very high regard for the Bible as their main authority. Third, they believe in the saving power of the death and resurrection of Jesus. Fourth, they believe that the Gospel of Jesus must be shared with everyone, especially non-Christians. This leads them to proselytize others, often beginning conversations by asking people, “Are you saved?”

The Evangelical movement began in the 18^th Century, CE, in England and the US. Among its earliest proponents were John Wesley (the founder of the Methodist denomination) and the famous American preacher, Jonathan Edwards.

Evangelicals are often confused with Fundamentalists, but the two are not the same. Fundamentalists (such as the late Jerry Falwell) are a sub-group of Evangelicals who take a literalist view of the Bible and often are religiously, socially, and politically conservative. Non-Fundamentalist Evangelicals come from across the political spectrum and generally emphasize outreach and conversion of new members.

Two prominent contemporary Evangelicals are Rev. Billy Graham and Rev. Jim Wallis. Using televised “Crusades,” Billy Graham has over the last six decades taken an ecumenical approach to the Evangelical movement. He has reached out to Protestant, Catholic and Orthodox Christians, as well as to non-Christians around the world. His preaching has converted tens of millions of people. Jim Wallis and his Washington, DC-based Sojourners community have embraced Evangelical values but combined them with a strong emphasis on peacemaking and the addressing of racism, poverty and other ills through what has been termed the “Social Gospel.”

For more information about Evangelical Christians visit:

http://www.wheaton.edu/isae/defining-evangelicalism

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Jan 28 Insight: What Makes Those Whirling Dervishes "Whirl"?

Why Do those Whirling Dervishes “Whirl”?

(The 3-Minute Weekly Insight from Spirituality U.)

You might have heard someone described as moving so fast that they were spinning like a Whirling Dervish. Well, Dervishes don’t spin. In fact, I don’t think they Whirl. I think they “swirl.” (More about that later.)

Whirling Dervishes are members of a special Muslim group who are performing something that might be termed a ritual dance. Their attire is very striking: a long white gown (symbol of death) a tall brown stove-pipe-shaped hat (symbolizing a grave stone), and a floor-length black cape (representing a grave). Their outfits might sound grim, but the ritual they perform is beautiful, joyful, and emotionally uplifting.

The Whirling Dervishes are Sufis, members of a unique group of Muslims who are mystical in their beliefs and practices. Sufis are very generous to those around them and deeply emotional in their devotional practice. They are mystical in that their religious goal is, in some sense, to leave earthly existence behind and become one with God (Allah). Their devotion is sometimes so intense that they almost seem to be in love with God. Some Sufi poets write poems that at first glance could be thought of as romantic love poems.

One of the greatest of these writers was the 13^th Century poet, Rumi, who is currently the best selling poet in the US!). The birth of the Dervish order is tied to something this great poet did eight centuries ago.

In one story the Dervish dance was born as Rumi heard goldsmiths pounding out their precious metal in a rhythm that suggested the chanting of “There is no god but God.”In another tale (which I think is better), Rumi learns that his dearest friend has disappeared. He then puts his left hand on a pillar and begins to circle it, all the while reciting thousands upon thousands of lines of poetry that he is composing on the spot.

The Dervishes (said to be of the Mevlevi Order) build their ritual on this poet’s expression. And they begin to move in rhythmic motion.

Their motion isn’t at all like whirling (which suggests a spinning top). It is more like a flower opening in sunlight. Or perhaps the moon revolving around the sun.

Their ritual (called the Sema Ceremony) has four parts. It begins with chanting and flute music. Then the Dervishes bow to each other (acknowledging the Divinity in every person). Soon they begin to circumambulate the room with slow steps. After a while they lose their black capes. Then they begin the swirling motion, rotating on their left feet, raising their arms outward, right palms open and turned toward heaven, left hands pointing down to earth. The ceremony concludes with recitation of verses from the Qur’an and a prayer by the leader of the Dervishes.

The entire ritual lasts about an hour and comprises “Four Salaams.” These include 1) recognition of God; 2) understanding the unity of the Divine; 3) the ecstasy that comes from total surrender to God; and, finally, 4) the peace that comes from unity with the Eternal One.

To view a video of the Whirling Dervish Sema Ceremony visit:

http://www.youtube.com/watch?v=fHjFgOfoZ7M

Jan 21 Insight: Don't Just Do Something--Sit There (Quakers at Worship)

Don’t Just Do Something—Sit There! (Quakers at Worship)

(The 3-Minute Weekly Insight from Spirituality U.)

If you’ve ever seen Quakers at worship you might think that they are sitting around waiting for something. Well, they are!

But before we talk about what they’re waiting for, let’s talk about who the Quakers are.

Quakers are more accurately called “Friends,” or even more precisely, “The Religious Society of the Friends of Truth.” This sect was born in England in the mid 17^th Century when a man named George Fox decided to challenge the beliefs and practices of the Anglican Church, 

practices that seemed to him unnecessarily complicated and that prevented a direct connection to God for most people. Today, there are fewer than 200,000 Quakers in the US.

And even though Quakers are small in number, they are widely known for their ethical and peaceful practices. Quakers believe that there is “that of God” in every person; that because of this, no human should be killed or injured through war or any other form of violence; that God’s revelation continues today; that clergy are not needed since everyone can communicate directly with God; and that our lives should be lived in simplicity and integrity, as well as in community and diversity.

Based on these core values, Quakers have an unusual form of worship. They gather on Sunday or “First Day.”  (Quakers eschew use of the names of months or days of the week because these are based in paganism). The venue for worship is not called a church but instead a “meeting house.” The room where worship takes place is generally plain, with no pulpit, stained glass windows or religious decorations. The space usually contains chairs or benches arranged in a circle or square so that everyone faces each other. Quakers speak of “meeting for worship” rather than having a “worship service.”

Perhaps the most distinctive element in Quaker worship is the silence. There is no preaching, singing or reading. Worshipers gather for about an hour “waiting upon God,” listening with their hearts to God’s still small voice.” The silence is unbroken—unless one of the worshippers believes he or she has received a message from God that should be shared with other worshippers. Sometimes no worshippers speak. Other times, one, two or even a handful may share a sacred insight.

And when worship reaches its specified time for ending, a designated individual shakes hands with the person next to them. Then everyone gathered shakes hands, signaling the conclusion of worship.

Why do Quakers worship in this way? According to Marsha D. Holliday of Friends General Conference, “We meet in plain, unadorned rooms because we have found that in such places we are less distracted from hearing that still small voice. There are no pulpits in our meeting rooms because we minister to each other. Our benches or chairs face each other because we are all equal before God. We have no prearranged prayers, readings, sermons, hymns or musical orchestrations because we wait for God’s leadings (guidance and direction) and power in our lives.”

For more information about the Quakers and their style of worship visit:

http://www.quakerinfo.org/quakerism/worship

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Jan 14 Insight: What in the World is "Socially Engaged Buddhism"?

What in the World is "Socially Engaged Buddhism"?

(The 3-Minute Weekly Insight from Spirituality U.)

  

Actually, in an important sense, "Socially Engaged Buddhism" is Buddhism "in the world."

Buddhism can be thought of as a philosophy rather than a religion, per se, especially because it is non-theistic or neutral about the existence of God. And more specifically, Buddhism may be seen as a philosophy of life that provides a roadmap for how to live a meaningful life.

 

The Buddha (a title meaning "Awakened One") was born as Siddhartha Gautama in what is now Nepal in the 6^th century BCE. Legend has it that his wealthy father tried to shield him from pain, illness, poverty, suffering and death. When the Buddha discovered the dark side of life, he began an exploration of solutions to the world's problems. Through ascetic practices he almost starved himself to death. He finally decided to sit under a tree until he found out the answer to life's ultimate questions. After a while he came to some realizations that now serve as the core of Buddhist belief and practice.

Among these realizations were four "Noble Truths": 1) The key problem in life is suffering, especially emotional pain; 2) Suffering arises from our trying to hang onto things that are constantly changing and beyond our control; 3) Emotional suffering can be ended permanently; and 4) There are eight steps we can take along a path that can lead to an end to our suffering. These eight comprise "right"  view, intention, speech, action, livelihood, effort, mindfulness, and concentration.

But over the last few decades, some Eastern and Western Buddhists leaders have realized that this emphasis on eliminating our own suffering sometimes leads Buddhists-and practitioners of other religions--to turn their eyes away from the suffering of others.

American Buddhist leader Joanna Macy writes, "In the major religions, the spiritual journey seems to be presented in two ways. One is like a journey out of the messy, broken, imperfect world of suffering, into a sacred realm of eternal light. At the same time, within the same tradition, the spiritual journey is also experienced and expressed as going right into the heart of the world-into this world of suffering and brokenness and imperfection-to discover the sacred."

This way of looking at the spiritual journey has led Vietnamese monk Thich Nhat Hanh, Macy, and others to create a movement sometimes referred to as "Socially Engaged Buddhism." Those who are part of this movement address their own suffering, but also actively address social, political, environmental, and economic problems in the world around them.

Socially engaged Buddhists address these problems through their meditation practices, and also by speaking out on issues, taking part in public actions, feeding the hungry, standing side by side with those who are oppressed, and occasionally through acts of civil disobedience.

And, finally, some Buddhists address the world's problems by taking something called the "Bodhisattva Vow." Those who take this vow agree to postpone their own achievement of Nirvana (ultimate liberation from suffering) to work diligently for the moment when suffering for all beings is eliminated and all beings can enter Nirvana.

For more information about Socially Engaged Buddhism visit Joanna Macy's web site:

at  http://www.joannamacy.net/engaged-buddhism.html

Jan 7 Tip: What is the Real Name of God?

What is the real name of God?

(The 3-Minute Weekly Insight from Spirituality U.)

What is the name of God? It depends. For Zoroastrians, God is called Ahura Mazda. For Hindus the answer could be Brahma…but since Hindus have thousands of gods, the answer gets more complicated. For Native Americans, the name varies by tribe and language, but a common term for God is the Sioux, “Wakan Tonka.”

Although Muslims generally refer to God as Allah (literally, “THE God”), they have a prayer practice that involves reciting “The 99 Names of God.” These names are actually attributes rather than appellations. Consideration of some of these attributes gives keen insight into the nature if not the name of God. Among the 99 are: compassionate, merciful, Holy, protector, forgiver, just, and aware. It is perhaps appropriate that the  99^th name or attribute is “patient.” What attributes would you assign to the Divinity you believe in? Making your own list might be a spiritually helpful exercise.

Two names of God used by wise Jewish leaders open some very interesting possibilities. Jews generally are discouraged from speaking or writing the name of God. When they need to refer to the Divine in writing, some Jews use this way of writing the Holy name: G-d. Rabbi Arthur Waskow once sent a letter to his mentor, Rabbi Zalman Schacter-Shalomi using this form of the name. Zalman wrote back suggesting Arthur instead use “G!d”. I like that. And Rabbi Rami Shapiro (who sees God as a great question) suggests using “G?d”.

Rabbi Arthur Waskow also prompts us to think of another way of referring to God. He points out that in the part of the Bible shared by Christians and Jews, God is referred to as YHWH, which is often translated into English as “Yaweh”. There are no vowels in the Hebrew language, so Yahweh is an extrapolation. Arthur suggests trying to pronounce the YHWH without the vowels. Try this yourself. Just make whatever sound comes out of your mouth by trying to pronounce “YHWH”. [Please stop and try this before reading on.]

If you listened to yourself, you probably heard something that sounded like a deep exhalation, a sigh, or more properly, a breath. Arthur points out that in this form, the name of God is simply a breath. But that simple breath gives this name majesty. Why? Because breathing is the one thing that connects all living beings whether they are animals or plants. What a beautiful thought. God is actually the one thing that truly connects us all!

So, the answer to the original question is that there probably isn’t one true name for God. Whether we call Her (or Him) “God”, Allah, Brahman, Wakan Tonka, YHWH, or any one of thousands of other names created by humans, God alone really knows the correct name.

And in any case, we should remember that someone (Moses) actually asked God for his name. The Divine One replied: “I Am that I Am.”

For more information about the 99 Names (or Attributes) of God, visit:

http://sufism.org/foundations/ninety-nine-names/the-most-beautiful-names-of-allah-2