December 6th, 2009 by David Bottorff
Sunday 6 December 2009
Wow. What an amazing day, chock full of great ideas. Honestly, it’s a little beyond comprehension. The diversity of ideas is thrilling and I am pleased to see all the participants so fully engaged.
Having recently completed a course on Ancient Israeli Scripture, I was particularly eager to attend this morning’s session titled “Who Do We Want to Be: Exploring the Mission of the Jewish People in the 21st Century.” Perspectives were offered by reform, conservative and orthodox perspectives, and opinions varied widely on such topics as the importance of the Israeli nation state and the legacy of the Holocaust.
It appears that many of the problems facing Jews today stem in large part from unprecedented power and respect. This is a controversial proposition but I believe it is arguable. At the same time, serious internal divisions are developing, especially between the Orthodox and the Reform movements over such issues as the role of women. The panel made clear there is no one coherent future vision for Judaism.
My take away message was that, just as core values may bind us at times, there are other situations where we must agree to remain in unity despite our differences.
The diversity of spiritual traditions here is mind-blowing. At every turn I see someone representing a different culture, a different world view, a different framework of meaning, all complete with colorful and traditional garb. In addition to such ancient practices as Judaism, Christianity, Sikhism, Buddhism, Islam, Hinduism, etc., there are such relatively new theological concepts as panentheism.
I was attracted to the session titled “Panentheism: God and World in an Ecological Age” because I am interested in God as process or universe as opposed to God as thing or person. The session was amazingly oblique if not opaque. One take away message was the difference between “distinction” and “separation.” Two people in conversation are not entirely separate, as they are connected by communication. That said, they can be be distinguished. Similarly, the infinite or divine and the imminent or profane can be distinguished but are not separate.
“The Digital Revolution and the Age of Religious Pluralism” was a mind-blowing exercise in visioning. The bottom line was that what it looks like to be human is rapidly changing and will be dramatically different in only a few years. The way young people absorb religious traditions will be beyond pluralism, just as the way they network with friends is nothing like it was just a decade ago.
Young people, who are constantly “logged on,” will pick and choose the components of their spirituality. Gone are the days of complete emersion in one spiritual tradition; arrived are the days of multiple, simultaneous spiritual influences. Adjusting to this new world of communication and living will be difficult for many but our youth are already on the path.
I felt challenged and slightly threatened by the provocative ideas put forward during this session.
“Exploring the Future of Religion and Spirituality” was a fascinating question and answer session with Andrew Cohen, who discussed his theory of “evolutionary enlightenment.” His ideas were new to me, although the principle of embracing the creative impulse resonated with me. I have often argued that God is the process of creativity – “good” things recognize universal connection and facilitate change while “bad” things cling to ego and inhibit change. This seemed to be at the root of his argument.
December 5th, 2009 by David Bottorff
This morning’s Baha’i Devotional Gathering was truly moving. The focus was on finding unity among the world’s peoples and religions by both finding common threads and celebrating their diversity. One speaker mentioned the beauty of a garden filled with different flowers, each with its own color, form and perfume. As I consider religious diversity I think of the cuisine metaphor. The ingredients and presentation of each dish reflects its people and place of origin. No matter how diverse – spicy or mild, sweet or savory – all food provides nourishment for the body. Similarly, spiritual traditions provide nourishment for the soul.
The simplicity and elegance of the Baha’i readings were deeply moving and set a wonderful tone, one I hope to sing throughout the Parliament.
December 5th, 2009 by David Bottorff
The temporal inversion is making me grumpy, providing an excellent learning opportunity as I struggle to maintain hospitality toward my fellow spiritual traveler.
I attended back-to-back sessions dealing with the pastoral response to people with AIDS and organized religion’s response to the scourges of tuberculosis, malaria and HIV. What emerged was the complex and ironic truth that many religions both care for and stigmatize the sick. This is especially true with HIV/AIDS, a disease that is all too readily affiliated with sexual misconduct. Many spiritual traditions carve out a special place for condemning homosexuality while ignoring their own prohibitions against other behaviors.
Although panelists in both groups differed on such key subjects as the use of condoms and the importance of abstinence, there was wide agreement on the need for religions to take a leading role in destigmatizing the sick and encouraging them to seek help. This attitude was expressed even by representatives of faiths that vociferously oppose same-sex relations.
Because faith-based organizations are in direct contact with vulnerable populations, it behooves governments and NGOs to work with spiritually driven groups in the fight to eradicate diseases like malaria, tuburculosis and HIV. Throughout history, faith-based groups have provided a large percentage of health care. As a pastoral counselor in training, I hope to join those communities in the provision of psychological care.
December 4th, 2009 by David Bottorff
Serendipity is a funny thing. Not funny as in ha ha but funny as in spooky. The second session of the day, titled “Substance and Soul: An Exploration of Drug and Alcohol Abuse in the World’s Non-Dual Religious Traditions,” was cancelled when the speaker failed to show up. By pure chance I bumped into the speaker as he arrived. The talk, which is being rescheduled, is about substance abuse and recovery in the context of Buddhist and Jungian thought. I am very interested in this exact subject and look forward to attending. In the meantime I have his business card.
Shortly thereafter I struck up a conversation with a different presenter. As we spoke casually about the conference I gradually learned he not only knows my minister and several of my favorite speakers, but is president of the transcendental spiritual tradition to which I subscribe, Science of Mind. We had a great conversation about Emerson, Holmes, spirituality, and the nature of reality. Science of Mind, also called New Thought, has close affinities for both Buddhism and Jung.
It all struck me as a strange and potentially meaningful set of coincidences.
December 4th, 2009 by David Bottorff
Still jetlagged, the last thing I needed at 8 am this morning was soothing harp music and guided meditation. But that is exactly what I got at the session titled “Celtic Mysticisms: An Introduction to its Arts and Traditions.” This session was of particular interest as a follow-up to yesterday’s discussions on indigenous European spiritual traditions. I am keen to further investigate the ancient spiritual rituals and theologies of my European ancestors to better understand the spiritual traditions to which I am exposed in the modern world.
The main focus of this session on Celtic mysticism was on the importance of following one’s heart, and th emotions of joy and sorrow that radiate from it. “Yearnings” were discussed as a form of spiritual direction. I often have turned to “good orderly direction,” or G.O.D., for guidance, only to let my mind talk me into doing something different. I like this idea of following one’s intuition as an act of grace.
December 4th, 2009 by David Bottorff
I approach this Parliament of the World’s Religions with a jaundiced eye. I wonder whether there is any true purpose behind mingling people of differing faith traditions. Do we agree to disagree or do we find points of connection? Are we looking for common threads within each system or are we looking for overarching principles? What is acceptance? What is tolerance? What does it mean to rejoice in our common humanity and common search for meaning? Does it matter if we arrive at different conclusions about the ultimate meaning of life?
All too often I’ve seen people of faith politely nod in seeming agreement as they listen to the spiritual musings of another, all the while privately thinking that their conversation partner is fundamentally sad and lost. “If only they could step back from their silly theology and see things my way, the True way,” they say to themselves. OK, I admit, this scene is more my projection than reality. I am the one who needs greater exposure to the amazing diversity of our world’s religions. I am the one who must take time to sample the smorgasbord of global spirituality. To clarify, when I use imperatives like “need” and “must,” I really am saying “want.” I want a broader spiritual horizon.
I am reminded here of psychologist Melissa Elliott, who pointed to three wrong-headed “certainties” she mistakenly embraced: I know what God is like for you, because I know your religious denomination; I know what God is like for you, because I know what your language about God means; and I know what God is like for you, because your image of God is a reflection of your early attachment figures. Although I give myself credit for having an open mind, I recognize these patterns in my own thinking.
An honest inventory reveals I am more preoccupied with finding a theory of spirituality that explains all beliefs than I am in cultivating my own daily spiritual life. With time and practice I hope this will change. One of the lessons I hope to take away from this Parliament is a better understanding of how people from around the globe make meaning, whether through theology and spirituality or through philosophy and psychology. Fortunately, confirmation I am on the right path came even before the Parliament began. Attendees I met on my way here, plus those I met since the first plenary session, expressed a sincere, not Saccharine, interest in spiritual diversity and an eagerness to bond with people of different faith traditions.
The introductory plenary session Thursday night, with its parade of spiritual representatives each calling in turn for the creation of an interfaith community, actually fueled my concerns about the plausibility of this venture. Since then, however, I have attended four perfectly wonderful sessions, each teaching me something new about humanity’s spiritual mosaic.
My first session Friday morning was titled “People Call Us Pagan – The European Indigenous Traditions.” The panelists immediately addressed the negative connotation attached to the word “pagan,” emphasizing the links between ancient indigenous spiritual traditions around the world. I was particularly moved by a discussion that developed around the willingness of Europeans to appropriate the spiritual traditions of native peoples. For example, attention was drawn to the “unfair” appropriation of Native American spiritual traditions by men’s groups and others. The rhetorical refrain was, “The white man took our land and now you want to take our spirituality?” Noting strong parallels between the Christian and pagan holiday calendars, the panelists urged us to investigate our own ancient spiritual roots to see whether those beliefs shed any light on what we believe today. I plan to act on this. As a leader in the men’s movement, I have a strong affinity for Native American spirituality but believe I owe it to myself to investigate the spiritual traditions of my European ancestors.
The second session was titled “Dark to Dawn: Being Creative About Depression.” I hoped the session would cover the application of different theological perspectives to mental health. Although it did not do so, I was impressed by the connection panelists made between spirituality and the quest to integrate isolated individuals into society. I also liked the way conversation and listening were emphasized in the treatment of depression.
Two sessions were held in the afternoon. The first was titled “The Chiefs’ Prophecy: Survival of the Northern Cheyenne Nation.” This session featured a film about the destruction of traditional tribal systems of spirituality and governance, and the resulting disruption of social cohesion. In light of Australia’s recent apology for the treatment of Aboriginal people, and having discussed the importance of indigenous European spirituality just this morning, I found the presentation moving. It will take some time for me to unpack my feelings about Native American genocide and the way Christianity was foisted upon a defeated people.ou
The day concluded with a session about one of my favorite topics: the application of 12-step recovery programs to everyday spirituality. The presenter did a good job of arguing that 12-step programs provide a wonderful roadmap for spiritual development, regardless of theological tradition. I recently presented a talk on this topic to my Theology in Pastoral Counseling class, and so was fully engaged in what the speaker had to say. And, although 12-step recovery programs have their roots in Judeo-Christian tradition, the presenter did a good job of arguing that the program is friendly to Buddhists and others who do not embrace a diety.
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