Religious Scholar

Two of the most interesting spiritual figures of the 20th century were not closely associated with a particular religious sect. Their most memorable writings appear not in books on religion, but rather in journals published after their deaths. They are Dag Hammarskjold and Simone Weil.

Hammarskjold (1905-1961) is best known for  his work as secretary general of the United Nations. He died in a plane crash near North Rhodesia. Weil (1909-1943) was a philosopher who labored for workers' rights and was part of the French Resistance during World War II.  Neither individual could be called a saint in the common meaning of that word. Hammarskjold's commitment to the well-being of people throughout the world was offset by what appeared to be a cool detachment, elitist isolation. Weil was the opposite, throwing herself with abandon into causes in which her presence often was more a liability than an asset. She could be intolerant of others, and her extreme views of self-sacrifice in part contributed to her death by tuberculosis and starvation.

While their outward lives exemplified at least some of the ideals of social service and scholarship, their inner lives were case studies in the growth of the soul's communion with the divine. This growth would have been hidden except for the journals they kept (and in Weil's case, also through confidences in close friends). Hammarskjold's Markings and Weil's Notebooks describe inner journeys that evolved through pain and uncertainty into joy and communion. While some of their ideas may shock and provoke, they reveal in these journals a glimpse of lives lived deep in the marrow of being, full of intensity, humility and a perpetual state of awakening. --Linda Brown Holt

With one possible exception (Taoism), the world's major religious traditions have established succinct rules of conduct to help people navigate safely through the material world. They include:

10 Commandments   Judeo-Christian

5 Pillars                               Islam

8-Fold Path                       Buddhism

8 Limbs of Yoga            Hinduism

We tend to view these as opposing world views, mutually exclusive guidelines for specific traditions. But instead of thinking of them as diametrically opposed alternatives, what would happen if we thought of them collectively? Of course, there are certain religion-specific admonitions in the mix. But seeking out common themes, shouldn't we be heartened and encouraged by the large number of tenets, attitudes and inspirations they share? Each of these sets of guidelines has something unique to offer:

10 Commandments            Comprehensive

5 Pillars                                   Simple and easy to follow

8-fold Path                             Universal, not applicable only to the human condition

8-Limbs of Yoga                  Listed in ascending order (do #1 first, then move on through #8)

Without deviating from the rules of our particular religion--or no rules/no religion, if we prefer--we can learn much by studying and celebrating the wealth of wisdom inherent in all  of the time-tested pathways to a better life.  --Linda Brown Holt

Critics of spiritual and mystical practices argue that introspection leads to self-centeredness and a callous disregard for others. Looking at commonalities among the world's religious traditions, nothing could be further from the truth. Underhill states that mysticism is the practice of experiencing and understanding the reality that underlies the impressions we receive from the senses. Without exception, those who have been acknowledged as true mystics know first-hand the reality that everything is connected to everything else, that for all our individual differences, we share a community of spirit. Christians state that we are all members in one body of Christ. Truly, whatever our religion or path, if we put our everyday cares aside and open up to the "big picture" through a meditative or contemplative practice, we experience the reality that we share in a life greater than our own. Such awareness, whether it comes from the samadhi of the Hindu, the satori of the Zen Buddhist or awakening as described in other traditions, inevitably leads to caring for others, even as ourselves. The Christian calls it love; the Buddhist, compassion; the Indian, the path of karma yoga, salvation through works. By stilling the mind and opening the heart, the spiritual person or mystic sees beyond him/herself and looks for the first time into a reality where every living being shares a common core, much as many streams call a great river their source. Service to others then becomes a spiritual practice in which this knowledge is expressed and celebrated in the world.   --Linda Brown Holt

June 21, 2006.  Ideally, spirituality emanates from religion, religion creates a safe, encouraging environment in which spirituality emerges and grows.  Religion is form: tradition, doctrine, rites and rituals. Spirituality is content: communion with the divine, seeing the holy in all creatures and objects. In reality, this is not always the case.  Religion gone bad results in the triumph of form over content resulting in rituals without meaning and the exaltation of dogma. Spirituality at its worst is mindless drivel, the egotism of the individual believer, even madness.

In the West, Augustine, Hildegard, Meister Eckhart and Dietrich Bonhoeffer are examples of individuals whose lives were balanced by the experience of spirituality discovered in the practice of religion. But not every person can find spirit in form. Some, like Thoreau and Emerson, eschewed established religion to pursue a universal understanding of truth. Others like Mary Baker Eddy charted other pathways to explore consciousness, in effect creating (though that may not have been their intent) innovative forms. One may be a spiritual person, living in communion with God, nature and one's fellow beings, without the structures and formulae of organized religion. On the other hand, organized religion is not the ogre some freethinkers would have us believe. Many of the most sublime outpourings of love and faith have occurred within the sanctuary and teachings of church, mosque, zendo and ashram.  Where spirit is concerned, the forms cherished by the many may, but do not necessarily have to, lead to a life of spiritual fulfillment.  --Linda Brown Holt

June 20, 2006. How often have you gone to affirmative action or anti-bias training only to be told: the Japanese do this, Indians do that, Caribbean people do the other.  Isn't this, too, a form of stereotyping and bias, possibly even the worst kind because it emanates from "authorities" who supposedly are there to correct past injustices? We could call it "training-ism," the prejudice inculcated in the name of eliminating bias. I doubt that too many of these trainers deliberately set out to spread stereotypes, and certainly it is valuable for travelers to know not to show the soles of their feet or blow their noses at the table in certain countries. On the other hand, doesn't this kind of pre-judging do more harm than good?

How can we hope to encourage religious tolerance and understanding when even our expert educators and trainers are still calling each other names? --Linda Brown Holt