Relating, Creating, Transforming

Posts tagged ‘jain’

Why Unity Is Love & Light

John 17:20-26

We are each other’s harvest; we are each other’s business; we are each other’s magnitude and bond.[1]

Like a sculptor, if necessary, carve a friend out of stone. Realize that your inner sight is blind and try to see a treasure in everyone.[2]

If everyone helps to hold up the sky, then one person does not become tired.[3]

You are never alone. You are eternally connected with everyone.[4]

What does unity mean to you?

bettertogetherWISC
Say or think the first few things that come to mind. What is unity? According to a mash-up dictionary definition, unity is defined as:

Being together or at one with someone or something.
Unity is the opposite of being divided.

In the world, we certainly see divisions in many aspects of society—divisions in religions, politics, culture, nationality, race, gender, world view, and many more. Keep in mind that I am referring to divisions, and not difference. Having different religions, cultures, languages, and world views is what makes us human. Difference is good; difference is humanity.

Division is something else. Case in point: I have different political views from some of my friends and colleagues. That’s fine. Some of us can actually talk about these differences without getting angry or defensive. But others who have different political views than I do cannot even engage in discourse with me. They see only their own point of view and also see my different view as a threat, or as flat out wrong. And that my friends, is division.
Last week, as many of you know, I participated in the annual Interfaith Peace Walk for Reconciliation in Philadelphia with hundreds of people from various religious and secular backgrounds.

peace-walk-gallery-header_0Now to some, this kind of walk is pointless, because in their view, the actual event accomplishes nothing.

So what? People go on a walk. But they are still divided! Muslim women in hijabs; Wiccan women with no head coverings; Sikh men with turbans; Jewish men with kippas; Catholic men and women with cross necklaces; Buddhists with mala beads; Hindu women with saris; hippie and hipster folk with peace signs and long hair.

From the outside, the walk doesn’t seem like anything unified at all if one thinks that differences only separate us. What they don’t know is that throughout the year, the real influence of the walk is evident. It is not about one day or one walk. It is about the relationships that are formed. People build bridges of understanding, trust, and friendship across lines of difference. A Christian woman now sees her Muslim friend not as a Muslim, but just a friend. Likewise, a Sikh college student sees a Buddhist classmate as a colleague and does not identify him by his religious tradition.

That’s what this walk is about: a commitment of individuals [and communities] to embrace difference as healthy and beautiful, and to not see difference as division.

The Christian Bible most certainly addresses the theme of division and unity in both the Old and New Testaments. I will say, however, that American Christians often understand unity to be something only within their own religious circles. So, if you happen to be Catholic, unity might mean that various Catholics should get together, be on the same page, and cooperate. Mainline denominations, including the United Church of Christ, do the same thing. They create regional and national events to try to make unified decisions and also to join for unified worship and prayer. And ecumenical groups have joint worship services to express unity across denominations.

By no means am I saying that such things are negative—they are not. But this is not the kind of unity that the Bible speaks of.
Remember that the various authors who wrote the Bible did so over the course of centuries. And none of them had any idea about the religion of Christianity. Zero. It did not exist. It is really important to keep that in mind when you read the Bible. Instead of Christians, there were all kinds of people who were considered to be of the Jewish tradition [and they were not all the same]. There were also Greeks, and Romans, and Samaritans, and Africans, and Arabs, and many, many more. Religiously and culturally, even in the small area around where Jesus and his followers lived, there was diversity and difference. Later on, when Paul and other followers of Jesus of Nazareth started to branch out farther into Europe and the Middle East, they encountered even more difference.

All that being said, John’s Gospel was written well after that—even after Paul’s letters. So look at this prayer that is attributed to Jesus of Nazareth in John 14:

I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one…I made your name known to them, and I will make it known, so that the love with which you have loved me may be in them, and I in them.

We don’t have adequate time to dissect every part of this prayer so we will focus on unity as it is expressed here as being one. In order to do that, I’m going to borrow from Richard Rohr and his work, the Cosmic Christ. For those of you unfamiliar with Richard Rohr, he is a Franciscan priest of the New Mexico Province and founder of the Center for Action and Contemplation (CAC) in Albuquerque, New Mexico. Fr. Richard’s teaching is grounded in the Franciscan alternative orthodoxy—practices of contemplation and self-emptying, expressing itself in radical compassion, particularly for the socially marginalized.

In The Cosmic Christ, Rohr speaks about the Incarnation of God that we assume happened in the birth of Jesus of Nazareth in Bethlehem 2000 years ago. Rohr states that the incarnation actually happened 14.5 billion years ago with a moment that many scientists call “The Big Bang.” In other words, two thousand years ago, according to the New Testament of the Bible, the human incarnation of God in Jesus took place, but before that there was the first and original incarnation through light, water, land, sun, moon, stars, plants, trees, fruit, birds, serpents, cattle, fish, and “every kind of wild beast” according to the story in Genesis of the Hebrew scriptures (Genesis 1:3-25).

This, Rohr says, was the “Cosmic Christ.” Christ is in fact not Jesus’ last name, but the title for his life’s purpose. Jesus is the very concrete truth revealing and standing in for the universal truth.[5]

This idea is nothing new. Jews, Christians, and Muslims all believe that the world was created by one God and that this God manifested in a human or in humans. So do many, many other traditions like the Baha’i faith, Hindus, Sikhs, Zoroastrians, Jains, etc. Some traditions call that divine manifestation light. This concept is often called non-duality.

Okay, stay with me here.

Nonduality or nondualism, means “not two” or “one undivided without a second.”

Across religious and philosophical traditions around the world, nondualism takes different shapes. But for the purpose of this discussion, let’s take nondualism to mean that there is no absolute, transcendent reality beyond our everyday reality. The universe is one reality, and we are part of it. Explore more about this idea and you will find that there is so much harmony across religious and non-religious traditions when it comes to this perspective, i.e. that we are all part of the same universe and connected to it.

Westerners struggle with nondualism. Why? Lots of answers to that question. In my experience, it is often because people have been raised to think that there are black-and-white answers to cosmic and nuanced problems, and also that there are clear opposites, i.e. male and female, good and evil, true and false. This is what we can refer to as binary thinking. For example, consider when countries like the United States wage a “war” thinking that it is on the side of good. At the same time, those on the other side of this war also think that their cause is right. So who is right? It depends on where you live, how you were raised, and your worldview, of course. Most people from the Eastern part of the world would understand this and not be freaked out by it. It is not relativism. It is non-dualism. Both sides of a war are seeking the same thing.

Contrarily, the opposite of nonduality is duality. In the West, as individuals, we see duality expressed with this idea—that I am here and you are there. All of you and the rest of the world is outside me. In other words, we are not connected.

What happens outside of my family or social circle, or house, or church is not related to me.

 

This is, unfortunately, how many Christians know Jesus.  They say they believe in and follow Jesus Christ, but they really have no idea what that entails. What they have actually done is to make two acts of faith, one in Jesus of Nazareth [the person] and another in Christ [the cosmic]. Jesus of Nazareth was a man—a human being who taught certain things and lived in a certain way. Christ is the “anointed” one who was and is divine. This concept of Christ is much bigger and older than Jesus of Nazareth or the Christian religion. This idea that the material and the divine co-exist is ancient and spans nearly all religious and philosophical traditions.

Imagine how a non-dualistic understanding of Jesus’ prayer in John 14 could be liberating and unifying. Imagine how it could embrace difference and combat division.

Jesus understood that to be divine was to be human, and vice versa.

He was well aware of his connection to all of nature, the communities around him, and the universe. He taught that anyone who hurt others hurt themselves. Understanding the connection between himself and God, Jesus was fully able empathize with another person’s pain and even the very cries of creation. Imagine if some of these highly-contested social issues were thought of in a nondualist way. There wouldn’t be so much fear of what or who is different. Case in point: I think the hurtful controversy about bathrooms and gender identifications would be less about the religious agendas like it is today and more about people—taking into account that non-binary is not a bad thing at all. And we are connected to each other. So if certain people do not feel welcomed to use a bathroom, we also do not feel welcomed.

gender-inclusive-bathroomsNot sure what your take is on whether Jesus was divine or not. Explore that on your own. What matters most is that if we separate God from humanity and vice versa, we’ll deal in division, absolutes, and binary things. We won’t be able to see God in the face of an enemy or in the faces of people in faraway lands or even in the faces of people next door who are different than us.

If this prayer teaches me anything, it is that our divisions are made up.

We are not divided. We are all connected. And the Divine is everywhere, in all of us. We are not alone. There is light in all things and in all people.

So take that idea with you—hold it close and express it in everyday life. We should all be one—with all our differences and uniqueness. We should be unified—as humanity and the natural world. Remember that you are not separated from the people and living things all around you. Remember that you are not separated from the Divine and the Divine is not separated from you. This is love and light.

[1] Gwendolyn Brooks
[2] Rumi
[3] Askhari Johnson Hodari, Lifelines: The Black Book of Proverbs
[4] Amit Ray, Meditation: Insights and Inspirations
[5] From Radical Grace, April-May-June, Volume 23, Number 2, 2010.

Low Expectations and the Power of Touch

  John 20:19-31   

Some of you know that from March 16-23 I decided to participate in a program of the Interfaith Center of Greater Philadelphia and the University of Wisconsin Eau-Claire’s Better Together initiative. The program was called Interfaith Encounters Alternative Spring Break. There were 44 students from the school from around the world, hailing from various cultural and religious backgrounds. Some of the students were Christian [both Protestant and Catholic]; some Muslims; some Hmong shamans; some Hindus; some agnostics; some atheists; a Wiccan; and some Buddhists. A diverse group, to say the least.

BetterTogether

Most of these students have been taking a course at the University called Engaging Religious Pluralism. As part of this class, students learn about other faiths, but do not limit their learning to textbooks and classroom environments. They actually engage people of other faiths and experience their faith practices. The goal is to promote a better understanding across religious lines and to empower younger generations to be interfaith leaders.

Work in pluralism focuses on being curious and engaging. Pluralism is actually not the same thing as tolerance. Tolerance is putting up with someone who is different than you, i.e. I guess I have to sit next to you or share this planet with you. Pluralism goes beyond just tolerating another person, but is an active attempt to understand that person’s worldview.[1]

Pluralism is based on real human encounters that include dialogue and experience.

Of course, this is part of the problem with our world in general. We don’t encounter and engage those who are different than us. We don’t talk, learn, experience, touch, feel, hear, smell, taste, and understand. We watch 30 second clips on TV or read comments on an internet blog. We make judgments about others based on such ridiculous things. And in turn, I would argue that we disconnect ourselves from our own humanity and our own religious practice. By neglecting to encounter and engage our neighbors, we neglect to know ourselves fully. That is why I got involved with this project, and also because I care deeply about younger generations. So much talk these days in Christian circles about how young people do not go to church. What’s happening? People in churches get scared and more protective of their religious territory. Meanwhile, younger generations are less and less interested in faith community. I know this. I’ve studied this. I have experienced this firsthand. So I wanted to spend a week with these students to learn from them.

In our meetings to plan the week, we discussed what types of experiences they wanted to have. We were in agreement. We wanted to experience the religious practice of others. We wanted to put on head scarves, eat the food, take off our shoes, sing and chant, smell and taste, see and touch. How do people pray? How do they bless? What books do they treasure? How does their worldview make them better people and inspire them to cooperate with others? How are we different? How are we the same?

For a week we visited 8 different faith communities: an African Methodist Episcopalian Church, a Sikh Gurdwara, a Hindu and Jain temple, a Won Buddhist temple, a Sufi mosque, a Quaker meeting, a Baha’i devotion, and a Reformed Jewish synagogue. And we also engaged 6 service-learning partners: Heeding God’s Call, Philly POWER, Urban Tree Connection, Philly Food SHARE, Church of the Advocate, and New Sanctuary Movement. It is impossible to express just how much we learned and experienced. If you want to learn more about our week, backtrack to these blog entries.

Today’s message—considering my Interfaith Encounters experience and my experience with John’s Gospel–is about low expectations and the power of touch. I mentioned in my Resurrection Sunday [Easter] message last week that the stories of the Bible don’t mean much unless those stories connect with our own stories. So today, let me share some personal stories with you—about Thomas and Jesus and about my week with UW Eau-Claire students.

Each time I read the Jesus resurrection stories, I am reminded of just how low our expectations have become. The Sunday after Easter is the lowest-attended Sunday of the year. Think about why. We really have low expectations for the Gospel stories. Christmas Eve and Easter stories are mere history, fantasy, or tradition. We rarely encounter them [meaning, we rarely read them], and thus, we rarely engage them [meaning question them]. Because of that, we also have low expectations for God’s Spirit moving through our lives and in the lives of others. We set the bar very low for transcendent experiences and things that change us. We ought to participate in religious practice because it moves us to new places and inspires us to do good.

But we are often disconnected from the stories. Thomas? Disciples behind closed doors? Jesus’ hands and feet? We are more connected to television characters and reality show stories than to these things.

But what if we TOUCH the story? What if the story TOUCHES us? What if we refuse to be content with simply hearing old, old stories and participating in old, old traditions? What if we start to expect great things to happen when we read these stories? When we worship? When we pray? When we learn? When we serve? What if the stories become real in our lives and affect us? What if the stories make us better people, challenge us to be more merciful, push us to love people?

What if our religious practice didn’t stay trapped in a book? Or a tradition? Or a doctrine?

mother-bethel-churchOn Sunday morning at 8:00 a.m. we joined Mother Bethel African Methodist Episcopal Church for worship. The service included vibrant music with keyboard, drums, and inspiring vocalists. Even a little dancing! Towards the end of the service, people were invited to pray in the front of the sanctuary. People just came. No theme. No reason other than to pray. Music. Prayers.

Then, something unexpected.

Their prayers do not end with the Lord’s Prayer and an amen. They end with hugs. Strangers, old friends, family—it didn’t matter. A prayer ended with an embrace.

sikh1That same day we were in Lawrenceville, NJ at the Sikh Sabha. As the bus pulled up, Kavi Pannu and other community leadership greeted us in front of the gurudwara and directed us to a well-laid-out carpet where we could remove our shoes;

Youth brought us head scarves and explained how the afternoon would proceed.

We all sat on the carpet together, side by side, touching each other.

sikh2There wasn’t enough room for personal space.

After the prayer service, community members dropped down white cloths; langar meal began.

We ate with our hands—curry and yogurt and beans and rice.

We tasted and smelled and felt.sikh3

On Monday we visited the Bharatiya Hindu Temple in Chalfont.

bhara

After removing our shoes, we were led upstairs. Worshipers entered the prayer space and the three priests present that evening in the temple for Shiva Abhishekam rang bells and chanted songs–waving lit candles in the air. Their songs filled the space. The incense burned. One of the priests started to fling water towards all of us gathered there. We felt the drops. Then, water from the Ganges River was placed in our right hand by the priest. We drank it and received a piece of fruit.

bhara2We heard this from our hosts:

Any religious practice should make us a better person.

But in John’s story, the disciples were locked behind closed doors!

Scared, depressed, and apathetic. Jesus came and offered wholeness to them.

Thomas wasn’t there. Eventually, he had to see for himself. He had to touch in order for this experience to be real. He wasn’t content with a second-hand story. He encountered Jesus; he engaged Jesus. Thomas makes we wonder: what if our religious practice was free and actively moving in the world, capable of risk-taking, open to new perspectives, and not afraid to express doubt? What if atheists and agnostics were encouraged to join our faith community? Thomas was welcomed by Jesus. Don’t we see more of ourselves in this doubting Thomas who wanted to see for himself?

Thomas says: “My Lord and my God!” but that is not the end of the story. Later on, the disciples still don’t recognize Jesus’ presence. They hesitate to answer questions about faith because they are afraid to say: I don’t know the answer! They reach for faith but don’t quite make it. Like Thomas, they don’t “believe” until they eat with their hands–share a meal. Only then are their eyes opened.

I am healed by the message in John’s story, because the story invites us in. We weren’t there. We didn’t see. We are all like Thomas. We are included in the story that we often feel left out of. We’re encouraged to see, hear, touch, smell, and taste. It’s understood that we will have doubt and be skeptical. We are not rebuked–we are blessed with wholeness, too.

On Tuesday, at Won Buddhist Temple the silence was a blessed wholeness.

buddhist2I could even hear the breathing of the person next to me.

Once the chanting started, the silence remained in my mind. The prayer bowl resonated all the way through the wooden floor.

buddhist1

That afternoon, the Wisconsin students carried signs protesting gun violence in Philadelphia: Stop straw buying! Halt illegal gun sales!

SAMSUNG

They stood on Torresdale Ave. and hundreds of cars passed, honking their loud approval. The students even engaged the gun shop owner in conversation.

At Philly food SHARE’s warehouse, near the East Falls section of Philadelphia, the students packed boxes full of perishables and organized shipments for soup kitchens and shelters.

phillyshare

On the decorated walls were murals and their motto:

“Do Good. Feel Good. Eat Good.”
phillyshare2

On Thursday, snow was on the ground and a chill was in the air. But the students were enthused to be in West Philadelphia to work with Urban Tree Connection.
SAMSUNG urbantree2They cleaned up trash, removed dead brush and prepared the vacant lot to become an urban garden–a safe and functional place that could inspire and promote positive human interaction.

SAMSUNGOn Thursday evening, at the Mosque of Shaikh M. R. Bawa Muhaiyaddeen, a Sufi community, our mouths were filled with food.
bawa

One of the Muslim student leaders led us in the ritual of ablutions.

ablutions2The water trickled down our arms and covered our feet, refreshing us.

ablutions

Another female Muslim student from Saudi Arabia carefully and patiently helped others put on their head scarves.

scarves2 scarves

Upstairs in the mosque, the prayers began to echo.

Bowing, hands in the air. Arabic prayer-songs. Embraces.

mosque2

On Friday, we journeyed to the University of Temple part of Broad Street and visited the Church of the Advocate; immediately, our senses were overwhelmed by the Gothic cathedral and the artwork everywhere.
SAMSUNG advocate2 SAMSUNGBut our noses told us something else was going on in the kitchen. Church of the Advocate serves an average of 1,000 people each month, Monday- Friday. Anyone can get a hot meal. One man, proud of this effort and grateful for it, stood outside in the cold and shook all 50 hands in our group, asking each person’s name.

The chef and volunteers in the kitchen laughed as they shared about their work.

advocate3

We smelled the food.

Then we smelled cleaning supplies.

SAMSUNG

We found ourselves in the Gothic sanctuary once again—this time helping their sexton to clean.

That evening, at the Baha’i Center of Philadelphia, we sat at the table to eat and talk. Devotions began and people of different ages read sacred scriptures. A song and then a prayer.

bahai

And plenty of laughter. Stories. Embraces and pictures.

smiles smiles2Smiles.

smiles4 smiles3

 Our last gathering as a whole group was on Saturday afternoon at St. Barbara’s Catholic Church, before the long bus trip to Wisconsin. A closing time of sharing and challenge and reflection. Some students verbally shared how they expected to use their new-found understandings to be leaders or to stand up for others. Some shared that their experiences were transcendent, powerful, even life-changing. Embraces and pictures and laughter and some tears.

closing2 closing

Friends, this experience has left me wondering:

What would it be like if we started acting more like Thomas?

What if we expected more out of our sacred stories and our religious practices?

What if we see, hear, touch, smell, taste, and live our sacred stories?

What if we choose to encounter and engage people who are different?

What if this Jesus, who taught that God’s Spirit was in everyone; who taught that forgiveness was given to us and required of us; what if this Jesus, who offered wholeness, even to the ones who still doubted and needed to touch, see, hear, taste, and smell; what if this Jesus were real in our stories and in our lives?

What if sacred stories became part of our stories?

What if we expected more out of our faith practice—that it would actually make us better people?

May it be so.


[1] What is Pluralism? Diane Eck.

Tag Cloud

My Journey 2 My Peace

Overcoming Anxiety and learning to live Positively

Deeper in me than I

eloquia oris mei et meditatio cordis mei

Mind Squirrels

Ideas that Work

Silence Teaches Us Who We Are

Silence, Centering Prayer, Contemplative Prayer, Jesus, God, and Life.

Casa HOY

On the road to change the world...

myrandomuniverse

a philosophical, analytic, occasionally snarky but usually silly look at the thoughts that bounce around....

"Journey into America" documentary

Produced by Akbar Ahmed

Interfaith Crossing

|||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||

Prussel's Pearls

An Actor's Spiritual Journey

The Theological Commission's Grand, Long-Awaited Experiment

Modeling Civility Amidst Theological Diversity

a different order of time

the work of a pastor

learn2practice

mood is followed by action

Imago Scriptura

Images & Thoughts from a Christian, Husband, Father, Pastor

the living room.

117 5th Street, Valley Junction__HOURS: M 9-5, TW 7-7, TH 7-9, F 7-7, S 8-5, S 9-4

the view from 2040

theological education for the 21st century