Interfaith gathering - 'World Peace Pilgrimage'

'Go to the sacred places of the Earth to pray for peace, and have respect for the Earth which gives us our food, clothing, and shelter. We need to reactivate the energy of these sacred places. That is our work' - Mayan elder

If you live in the States - as many of my readers do - you may be interested in the annual 'World Peace Pilgrimage' to Mount Baldy.

Revered for it's powerful energies, Mount Baldy is located in the San Gabriel Mountains, 50 miles east of Los Angeles.  It has been worshipped by the San Gabrielino/Tongva native Americans for generations - and for the last 50 years, by The Aetherius Society and other religious followers.

With over 200 people coming together to send 'love and light to the world' and blessings to Mother Earth;

'the interfaith World Peace Pilgrimage is an inspirational and deeply spiritual experience bringing people of all faiths together for a common and noble cause. It is an experience which you, your friends and family will find truly memorable and uplifting amid surrounding natural beauty.

Pilgrims from all cultures have been climbing Holy mountains throughout history to send out spiritual energy to the world and for their own personal enrichment. In these critical and challenging days, spiritual energy is needed more than ever...

Ceremonies are held in three different locations upon the mountain so that people of all ages and hiking ability can participate. At each of these locations the ceremony will include prayers, mystic chants and sacred music from several different spiritual traditions...'

"It is good that all the paths, all the traditions ...(come) together for one purpose" - Venerable Bhante Pannaloka

To learn more head to www.worldpeacepilgrimage.com

You might also be interested in my pilgrimage story. See 'memoirs of a pilgim' in June archives.  Click 'labels' below to find more posts on this topic.

The practise of 'pure' altruism - a Buddhist perspective

sourced freedigitalphotos.net

Every day we see examples of altruism all around the world.  As a principle of action, it can be defined in relative terms as an ‘unselfish regard and concern for others'. Global awareness and concern for fundamental human rights and the wellbeing of others expresses itself through various formats in our local communities and the international arena, where hundred of thousands of people and organisations continue to work tirelessly to assist the plight of people and communities living in disadvantaged conditions.

It is evidenced in the spontaneous outpouring of collective concern, grief and support for the victims and survivors of war, famine and disease, natural and man made disasters. And on a lesser scale, through small - and sometimes random, acts of kindness. But how can we define and perceive altruism from a spiritual perspective, and what is at the heart of its application in the world, in terms of the evolution of humanity?

In addition to the deep concern and regard for others in need, to fully transcend the barriers and bias that continue to separate all people and cultures, the drive that compels individuals or groups to altruistic action or service must include the innate recognition of our shared humanity. For at any time, should circumstances be different or when conditions change, ‘there but for the grace of God go I’.

It is here, within that recognition and all-encompassing perspective, that an ultimate Truth manifests and in doing so begins to assist the spiritual evolution of humanity. Dass talks of this Truth in his book How can I help?, ‘Those who choose to enter the arena of social action must learn to go deep to the place where we are One. And the vision must be profound and all-inclusive, an affirmation of heart and soul…’

This sentiment is echoed by Chapotin - international coordinator of The Theosophical Order of Service, who speaks of a framework within the Order ‘in which social action as spiritual practice is supported and nurtured’. Throughout the world members are ‘deeply involved in hands-on service as a natural part of their spiritual practice, as a natural part of their expression of the ideal of Universal Brotherhood without distinction’ (Theosophia, Vol. 71, NZ. 2010).

In Mahayana Buddhism the development and practice of Bodhicitta - ‘awakened mind’, epitomizes this ideal. Motivation in terms of the application of altruism as a spiritual practice is of primary importance. For without ‘pure’ motivation, even kind intentions and compassionate acts can often be driven by self-serving and seeking attitudes such as praise, recognition, acknowledgement and self gratification.

The Buddha emphasized, “the validity and benefit of any expression, activity, outward appearance, or practice in the world is totally dependent on the purpose, the philosophy and the motivation behind it.” (cited p.26 Tai Situpa, Awakening the Sleeping Buddha)

Recognition of ‘Oneness‘, without bias of any form, is a fundamental and inherent part of Bodhicitta, which moves beyond a conceptual understanding of the commonalities connected to the human condition - those triumphs, trials and tragedies associated with our shared existence.  Awareness and knowledge of the ‘limitless potential’ that dwells within each individual is both the heart and foundation from which Bodhicitta blooms.

The ancient eastern symbolism attached to the lotus has been widely used to depict this inherent spiritual quality. Rising from the muddy waters, the lotus bud unfolds, its beauty and perfection unstained by its murky environment.

Likewise, trapped in a state of conditioned existence, engaged and participating in self centered beliefs, thoughts and actions which often result in suffering, each one of us has a pristine, pure, enlightened nature, which given the right conditions, manifests and liberates. Residing deep within, that divine consciousness is recognized and spoken of in the famous Buddhist mantra Om mani padme hum - ‘the jewel in the heart of the lotus’.

Bodhicitta springs forth following a period of profound awakening - often generated over many lifetimes. It elevates the practitioner to a highly evolved level of spiritual awareness. Motivated by the arising of universal compassion, full liberation for oneself in order to be of maximum service to the spiritual well-being of others, generates within the practitioner a readiness to assist, regardless of consequences.

Ultimate service to others becomes a primary focus for spiritual practice and growth. The attainment of Bodhicitta is also assisted by the knowledge and recognition of the tenuous fragility associated with human existence. Awareness that any moment life can be taken from us, generates within the practitioner, deep appreciation for the precious opportunity human rebirth provides - the chance to engage in spiritual practice to attain full liberation.

Ethical and moral behaviour and practice inform and shape all thought and action in order to eliminate negative karma - causes and conditions which perpetuate and determine the state of our current and future rebirths. The attainment of full spiritual enlightenment is seen as the only way to transcend suffering in its entirety, so freeing us from this continuous cycle.

The development of specific human virtues and attributes are considered of paramount importance. ‘Limitless’ in their potential, particular qualities such as equanimity, loving kindness, compassion and joy are considered primary virtues which assist the development of Bodhicitta. The generation and application of these four virtues once again centers the practitioners self-less thoughts and subsequent actions on and around how best to view and serve the well-being of others.

Bodhisattva’s - those with ‘awakened essence’, such as the Buddha, epitomize and embody the full expression of this Mahayana ideal. Having attained full enlightenment, such individuals choose to remain in the world voluntarily, to assist humanity in its ultimate spiritual quest.

As the principles and ideals behind the practice of Bodhicitta show, the mindful, 'self-less' dedication of our thoughts, efforts and actions - spiritual and otherwise, for the betterment of all, allows us to generate those conditions within which foster the development, practice and perfection of altruism.

The benefit is twofold. For in doing so we nuture and ready the ground for the eventual realisation and blossoming of the boundless potential at the very core of our Being, ‘that shining jewel residing deep within the heart of the lotus’.

Copyright, S.L. 2012 - not to be reproduced without expressed permission

You might also like 'Back to a state of limitless grace' in the May archives
　
　

Aboriginal liturgy - 'Maisie Cavanagh'

'My Mother's land can be dry and harsh. Yet every tree, every cluster of rocks, mountain, waterhole, river, cave is sacred - every feature.  The billabongs and the places where the spirits live are all landscapes of the soul. For we as people see these mountains, rivers, trees, animals, wind, as brothers and sisters, and we are part of the one thing.

Thinking in these terms pitches you into a different psychology. So we take notice of the call of the black crow, or the laugh of the kookaburra, or the change in the wind. We pay attention to the willy-wagtail when he comes to visit, or the magpie who sits on the clothes line even here in the hustle and bustle of city life.

That is why we enjoy our Aboriginal liturgy in the bush, where we can have a fire, walk through the smoke, sit in a circle and have the earth beneath our feet, and feel the sun and the breeze, and see the clouds in the sky as we celebrate our smoking ceremonial liturgies...'

- Maisie Cavanagh

Quiet reflection - 'Jung'

image sourced from freedigitalphotos.net

'Who looks outside, dreams; who looks inside, awakes'

- C. Jung

　

click 'labels' below to see reflections by Hafiz, Tariq Ramadan, Rumi and more

Advocates for Peace - Mata Amritanandamayi

 

"Where there is compassion, God is there. God dwells in the hearts of the compassionate...if one has compassion for his fellow beings, it is like gold with fragrance. Its value and greatness is beyond all words."

- Mata Amritanandamayi Devi

Every day thousands of people travel to an ashram in South India, where they stand in line, often for hours, to be embraced by Mata Amritanandamayi Devi - such is the spiritual power of her presence. 

Born into a poor family in a remote Indian village, Sudhamani - now known affectionately as Amma - showed all the signs of being a very special child.  Displaying a passionate, heartfelt reverence for Lord Krishna from a very early age, as a young girl, whenever she could, she spent every waking moment immersed in the divine - meditating, chanting, dancing or praying to God, even though she was badly ridiculed by her elders and treated as a servant by her family and relatives. 

She writes, 'from birth itself I had an intense liking for the Divine Name.  So much so, I would repeat the Lord's Name incessantly with every breath, and a constant flow of divine thoughts was kept up in my mind irrespective of the place where I was or the work I was attending to...'

A deeply compassionate child, although she had a hard and difficult life, the suffering of those around her often led her to give what little she had to others - selfless acts which regularly resulted in more hardship for her, from her family.  

It wasn't until Amma was in her twenties that her true spiritual worth and vocation was finally recognised.  Spiritual seekers began searching her out and a community of devotees and followers built up around her, which today has extended to the hundreds of thousands.

Her selfless acts of service to others has seen dozens of humanitarian iniatives started, such as universities, schools, hospitals, vocational and medical training centres, counseling services, food, housing and flood relief programs, and earth care projects. 

Amma has continued to be recognised, 'by the international community as a treasured repository of practical spiritual wisdom, who has the capacity to guide the world towards a better, brighter future. She has been a featured speaker at the United Nations on three occasions, most recently when she was presented with the 2002 Gandhi-King Award for Non-violence.  Presenting the award, Dr. Jane Goodall referred to Amma as “God’s love in a human body'.

To learn more about Amma's work, head to http://amritapuri.org

click 'labels' below to see other Advocates for Peace

Sea of Faith Conference - August

I am re-visiting this post which is mentioned in the May archives.  If you are in Brisbane during August you may like to check it out.

 Focusing on our 'shared Humanity and the place of Religion, Faith and Meaning as expressions of the human spirit', the Sea of Faith 2012 Conference has a great program hosted by a range of different speakers - some of whom have books mentioned in Great Reads in the Pages section

Human diversity is explored, interfaith consciousness and perspectives, spiritual expression and thinking in the 21st century, and much more.

The program suggests "Difference exist between and within religions, each offering a different question and solution to the human condition, and exemplar of the path. Yet at their core, the major spiritual traditions espouse similar ideals of one-ness, unconditional love and compassion. Many look to universal ideals ... that move individuals beyond particular boundaries..."


For full details about the event check out www.sof-in-australia.org

Interfaith contacts and resources

Should you wish to learn more about interfaith organisations in Australia and elsewhere, I have just posted a list of contacts in the Pages section.  I will keep adding to the list as more details come to hand.

Please contact me if you belong to an interfaith group or organisation, and would like your details included in the list.

Wise words - 'Albert Einstein'

The most beautiful and most profound experience

is the sensation of  the mystical.  

It is the sower of all true science. 

He to  whom this emotion is a stranger,

who can no longer wonder

and stand rapt in awe, is as good as dead.  

To know that what is impenetrable to us

really exists, manifesting itself as the highest wisdom

and the most  radiant beauty which our dull faculties

can comprehend only in their primitive forms -

this knowledge, this feeling

is at the centre of true religiousness.

- Albert Einstein

Memoir of a pilgrim - Bodhgaya, India

Pilgrimage is a fundamental part of religious expression for millions of people across all faith traditions, although it is not exclusive to religious worship alone.  It is however, intimately connected to the significance of a particular place or event.

Every day people travel to a culturally and symbolically diverse collection of sites - to commemorate, worship or find meaning.  For many of us, journeying to a spiritual locality that holds particular personal meaning and reverence, can be the culmination of a life long dream. 

For others,  individual practise can be strengthened or enriched by the physical act of pilgrimage itself, the effort or toil it takes on ones body, mind, emotions, the placing of an offering - the final submission or subjugation of ones spirit in worship.

Accessing places associated with the sacred, brings it's own particular energy.  Ancient teachers - such as the Buddha, informed us several thousand years ago, that everything in our existence was nothing more than energy and light.  Science clarified this fact more recently.

Each of us brings with us and leaves behind an imprint of our energy.  At places of worship, the energy that is carried into a site, that infuses it, is imbued with the sacred expression of our individual and collective belief.  The more people that come in pilgrimage to a particular place, the stronger the imprint of energy left behind,  the more potent the effect and impact can be for ones practise, particularly for those of us who are more receptive or sensitive to our environment and surroundings - read more about that below.

For me personallly, I had always had a fascination and longing to visit India.  It is a holy, sacred land where timeless traditions play out everyday in much the same manner as they have for thousands of centuries.  In 2000 my dream came true - I got the chance to join a group of New Zealand and Australian pilgrims who were following the Buddha's footsteps around India. 

I will start my 'sacred travel' section with various extracts from the memoir I am working on about my time in India.  For many of you, this will be the first insight into the spiritual/cultural expression of a tradition other than your own.  Later, I will post about other pilgrimage places from a range of different faith traditions.  So stay posted - and I welcome your feedback.

For Buddhist practitioners, Bodhgaya is one of the most important pilgrimage sites in India.   It was here that Prince Siddhartha Gotama attained Buddhahood - or enlightenment, an act which inadvertently gave birth to one of the world's leading religions.

Although we will only have two days in Bodhgaya, just to cast ones eyes for a second on this sacred site would for me, and many other Buddhists, be enough...

Surrounded by tiered pathways, two wide sets of steps sweep down to a paved central courtyard. Sitting on a large raised dias, surrounded by heavily engraved stone and granite walls and railings, the temples’ narrow, pyramid shaped memorial column rises 55 meters into the sky. It is entirely encased in scaffolding. Spearing off the temple like a crazed steel halo, work is in progress to protect and restore some of the temples’ ornate features. As crazy as it looks, the scaffolding does not distract from the magnificence of Mahabodhi, Bodhgaya’s ‘great awakening’ temple.

Emperor Ashoka - India’s first Buddhist ruler, is credited with founding the temple, 200 years or so after the Buddha’s death. Making a pilgrimage to Bodhgaya to pay his respects, Ashoka - intent on establishing a monastery and shrine in recognition of the Buddha’s achievements, built a large diamond throne or ‘Vajrasana’ at the exact site where the Buddha was said to have attained enlightenment.

Crafted from brick, the temple remains one of the oldest of it’s kind in East India and from the Gupta period on, had a strong influence on architectural structures across the country. Listed by UNESCO as a World Heritage Site in 2002, archaeological remnants date the present temple from the 5^th or 6^th century.

Celebrating the story of a prince who became a Buddha, scenes depicting the Buddha’s life and enlightenment abound in molded and sculptured relief over the entire temple complex. Dozens of small Buddha’s peep out of niches, small chambers and shrines. Worn with age and the touch of centuries of devotees, Hindu gods, rishi’s and bodhisattva‘s, wild animals, elephants and birds, horse drawn chariots, garlands of precious gems and flowers and hundreds of sacred lotus’s still retain much of their appeal and detail. 

At the base of the temple, Tibetan, Hindu, Chinese, European and Western pilgrims mass at the doorway of a surprisingly small, cramped shrine room, where a large gold statue sits draped in orange robes. Emulating the moment when the Buddha attained enlightenment, one hand rests in his lap while the other touches the ground, calling the earth to bear witness to the momentous event.

We decide not to join the line waiting to enter the shrine and move off instead in a clockwise direction around the temple, as Tibetan tradition dictates. Dozens of others have the same idea but unlike us, some of these pilgrims will circumambulate the sacred monument hundreds or even thousands of times - many will have done so already.

Huge trees shelter the temple complex and grounds, their sprawling protective canopies providing refuge from India’s debilitating summer heat. But none of them is more sort out, more sacred or revered than the massive Bodhi tree that stands at the back of temple. Fenced off and draped in white, orange, red and yellow ceremonial scarves and blessings threads, cotton and silk fabrics, the tree looms over the Buddha’s throne, marking the place where he sat in meditation. 

I run my hands along the railings, place my forehead against the cool metal. Many others do the same hoping to absorb some of the merit that imbues this area. Just to be here though is merit enough.

Pilgrims and tourists ebb and flow around the site. Others lie or rest or sit cross legged in deep meditation. We find a space to sit on the outskirts of the crowd. Prayers and chants and muted laughter in a range of languages, mingle with the soft, repetitive click of stone beads. Veils of smoky incense drift around the temple - frankincense, sandalwood and musk. Fruit and floral offerings decorate narrow stone ledges, their ripe, pungent scents warm and sweet on the evening air.

Under the Bodhi tree, dappled in scented shadow, air flows thick and heavy. Sanctified through timeless worship, the energy is tangible. It filters into my bloodstream like a drug, permeates my being in a deep, all encompassing sense of peace. My head feels groggy, like I could drop straight into a deep, deep sleep. Never wake up. Thick and heavy in mouth, my tongue refuses to wrap around sacred syllables, murmur the mantra’s I hear around me, know so well. So I close my eyes instead, slip easily into meditation. Sit as the Buddha sat, 2500 years earlier....

Early the next morning, the grounds are awash in maroon and yellow. Scattered through the trees, dozens of Tibetan monks and lay practitioners prostrate full length. Many stretch out on the paving before the temple, others on the grass or ground in front of the smaller stupas’ and statues. Some bend in fluid motion, sweep out, draw back, sweep out, draw back, over worn wooden boards made specifically for the practise. A shoulder width wide and body length long, the boards are shined smooth from years of use. ..

The devotional act of full prostration engages the entire human form. Every muscle and organ is working as the body is bent and stretched out full length, face down on the ground. The mind is visualising sacred images or beings, scenes or syllables. The breath is whispering sacred prayers or mantras. Body, speech and mind join in unison, in devotional supplication, an act which both eliminates, cleanses and regenerates, negative and positive karma...

copyright, Shari L. 2012 - not to be reproduced without expressed permission

Quiet reflection - Rumi

Sourced from freedigitalphotos.net

'Out beyond ideas of wrong doing, and right doing,
there is a field.  I’ll meet you there'.

- Rumi

Charter of Compassion

'The Charter of Compassion is a document that transcends religious, ideological and national differences.  Supported by leading thinkers from many traditions, the Charter activates the Golden Rule around the world'

As I post this blog, 84,814 people from around the world have signed the Charter.  Committed to restoring compassionate thinking and action to 'the centre of religious, political and public life', it emphasises the fundamental importance of building and fostering a global community of peace.

In today's interconnected world and culturally diverse communities, the Golden Rule 'has become an urgent necessity'.  People of all cultures can no longer live in 'isolated communities', as we once did before.

Compassion must become, ' a key word in public and private discourse, making it clear that any ideology that breeds hatred or contempt ~ be it religious or secular ~ has failed the test of our time. It is not simply a statement of principle; it is above all a summons to creative, practical and sustained action to meet the political, moral, religious, social and cultural problems of our time'.

'Unveiled to the world' on November 12, 2009, The Charter for Compassion is the culmination of Karen Armstrong's 2008 TED Prize wish.  It invites 'each of you to adopt the Charter as your own, to make a lifelong commitment to live with compassion'

The Charter 

The principle of compassion lies at the heart of all religious, ethical and spiritual traditions, calling us always to treat all others as we wish to be treated ourselves. Compassion impels us to work tirelessly to alleviate the suffering of our fellow creatures, to dethrone ourselves from the centre of our world and put another there, and to honour the inviolable sanctity of every single human being, treating everybody, without exception, with absolute justice, equity and respect.

It is also necessary in both public and private life to refrain consistently and empathically from inflicting pain. To act or speak violently out of spite, chauvinism, or self-interest, to impoverish, exploit or deny basic rights to anybody, and to incite hatred by denigrating others—even our enemies—is a denial of our common humanity. We acknowledge that we have failed to live compassionately and that some have even increased the sum of human misery in the name of religion.

We therefore call upon all men and women ~ to restore compassion to the centre of morality and religion ~ to return to the ancient principle that any interpretation of scripture that breeds violence, hatred or disdain is illegitimate ~ to ensure that youth are given accurate and respectful information about other traditions, religions and cultures ~ to encourage a positive appreciation of cultural and religious diversity ~ to cultivate an informed empathy with the suffering of all human beings—even those regarded as enemies.

We urgently need to make compassion a clear, luminous and dynamic force in our polarized world. Rooted in a principled determination to transcend selfishness, compassion can break down political, dogmatic, ideological and religious boundaries. Born of our deep interdependence, compassion is essential to human relationships and to a fulfilled humanity. It is the path to enlightenment, and indispensable to the creation of a just economy and a peaceful global community.

To find out more, go to http://charterforcompassion.org/about