Sunday, September 03, 2023

From interfaith vegans to inclusive heathens, religious Parliament offers it all

The exhibit hall at the Parliament of the World’s Religions brought the diversity of religious practices and spiritual beliefs to life.

THE PARLIMENT COULD ONLY EXIST IN  AMERICA
Jain nuns participate in a climate repentance ceremony at the Parliament of the World’s Religions in Chicago on Aug. 15, 2023. Photo by Lauren Pond for RNS

CHICAGO (RNS) — Not far from the entrance to an exhibitors space at Chicago’s McCormick Place stood a portrait of Swami Vivekananda, a Hindu monk and spiritual leader whose famed 1893 speech helped introduce Hinduism to the United States public and promoted the idea that people from different faiths can get along.

“I am proud to belong to a religion which has taught the world both tolerance and universal acceptance,” he said at the 1893 Parliament of the World’s Religions, credited with launching the modern interfaith movement. “We believe not only in universal toleration, but we accept all religions as true.”

The 2023 Parliament, which has drawn more than 6,000 faith leaders from around the world to Chicago, lives out Vivekananda’s vision in ways both big and small. In plenary sessions in a cavernous hall and in breakout sessions, religious leaders and activists challenged each other to address issues like climate change and the rise of authoritarianism.

In the exhibit hall, attendees chatted with each other, enjoyed massages and meditation, and learned about other religious faiths. 



Swami Vivekananda’s portrait, for example, stood outside the booth for the Vivekananda Vedanta Society of Chicago, which was flanked by booths from the Theosophical Society and from the Chicago-based Brilliantly Mad collective, which promotes “art, music, spirituality, and well-being.”

Nearby was The Troth, which promotes inclusive heathenry, along with booths from Catholic and Buddhist religious orders.

A visitor to the Parliament of the World's Religions exhibit hall picks up printed materials related to The Urantia Book on August 15, 2023. Photo by Lauren Pond for RNS

A visitor to the Parliament of the World’s Religions exhibit hall picks up printed materials related to The Urantia Book on Aug. 15, 2023. Photo by Lauren Pond for RNS

Down the hall, near a booth from the Archdiocese of Chicago, a group of older folks who study The Urantia Book, a spiritual text first published in the 1950s, ran a booth with paperback and hardcover copies of the book, both in English and in Spanish. The book retells the history of the human race as well as the life of Jesus, as recounted by spiritual beings who are believed to have dictated the book to a pair of doctors, one who was also a minister, in Chicago.

Nathen Jansen, who runs an operational management company in Vancouver, and Rob Mastroianni, a family practice doctor from Maui, said they both began studying the book in the 1970s and have been hooked since.

“It couldn’t be anything but the truth because it’s so revealing,” said Jansen, who helps lead Zoom and in-person study groups.

Mastroianni said he was torn about coming to the Parliament in the wake of the wildfires in Maui. He had long planned to attend the Parliament and was also scheduled to teach at a training program for study group leaders in Chicago after the event.

He said that he’s been inspired by the way Hawaiians have rallied together after the fires.

“It’s a wonderful experience to see so many people so willing to help each other in any way possible,” he said.

Many of the booths offered materials explaining the basics of their beliefs and practice and selling resources or art related to their faith. A host of interfaith groups also had booths, such as Interfaith Alliance, Interfaith Light and Power, Interfaith Rainforest Initiative and the Interfaith March for Peace and Justice.

At the Interfaith Vegan Coalition booth, co-founder Lisa Levinson, who is Jewish, and volunteer Katie Nolan, who studies religion, handed out stickers with cartoon images of cows and elephants, with the message “Jesus Loves Me, Too” on them.

The group is a coalition of about 40 groups from different faiths, said Levinson, which advocates for the defense of animals and choosing a vegan life. They’ve protested Pope Francis’ visit to a circus where elephants were performing and sought to help faith groups find vegan alternatives for rituals that use animal products.

They said they hope to apply the golden rule — common to many faiths — to all beings, not just humans.

“We are certainly not protesting religion,” said Levinson. “What we want to do is support compassionate alternatives.”

Jonor Lama, right, demonstrates the vibrations of singing bowls for Diane Maltester, left, in the exhibit hall of the Parliament of the World's Religions in Chicago on August 15, 2023. Maltester, a classical clarinetist, said she was interested in incorporating singing bowls into her music. Photo by Lauren Pond for RNS

Jonor Lama, right, demonstrates the vibrations of singing bowls for Diane Maltester, left, in the exhibit hall of the Parliament of the World’s Religions in Chicago on Aug. 15, 2023. Maltester, a classical clarinetist, said she was interested in incorporating singing bowls into her music. Photo by Lauren Pond for RNS

Both Levinson and Nolan were also leading workshops during the Parliament, including one Nolan was leading on ethical fundraisers for religious nonprofits. Nolan said many faith communities often use events like barbecues or lobster boils — popular at Episcopal churches — to raise money for their work. She hopes to convince others to try alternative fundraisers that don’t involve animals or animal products.

“We’re trying to promote compassion and kindness, not just for humans but for all beings across all religions,” she said.

Next door was a booth from the Tzu Chi Foundation, a Taiwanese Buddhist group known for its disaster relief and ecological work. The foundation’s exhibit featured disaster relief supplies, such as a shelter and blankets made from recycled materials, as well as a chart promoting the climate benefits of eating a vegetarian diet, which has a lower carbon footprint.

Tzu Chi also had a booth explaining Buddhist beliefs, as well as a third booth for kids and families, with games and toys promoting recycling and taking care of the Earth.

Pick-Wei Lau, a volunteer at the Tzu Chi kids booth, said the foundation’s goal is to apply the teachings of the Buddha, especially about compassion, to everyday life.

Lau, who was manning the booth along with his kids, said he’d been struck that many of the people at the Parliament had similar hopes for their religious traditions — using their spiritual values for the common good.

“It’s eye-opening to see so many faiths under the same roof,” he said. “And yet — despite living different faiths, we are all speaking the same language, to be honest.” 

Visitors to the exhibit hall could also take a break from the hectic pace of the Parliament. At a booth not far from a statue of Jesus set up by The Church of Jesus Christ of Latter-day Saints, volunteers from Labourers for Christ Apostolic Ecumenical Network, a Chicagoland interfaith group, offered massages.

Nearby volunteers Archana and Atul Sakhare helped visitors try out a free meditation app in comfy chairs using headphones attached to a series of tablets at an exhibit from Heartfulness Institute, which teaches spiritual practices such as yoga and meditation.

Atul Sakhare, who works for Abbot in the Chicago suburbs, said he first began practicing meditation about 15 years ago.

“The first time I tried it, I thought I couldn’t stay for one minute,” he said. Instead, Sakhare said he stuck with it for 45 minutes. Now an enthusiastic advocate for meditation, he eventually became a volunteer trainer with the institute, which has centers around the world, including several in Chicago.

The group’s meditation app offers short, guided sessions — beginning as short as three minutes — with soothing music and a guide’s voice encouraging users to shut their eyes and relax their posture. Visitors to the booth could also download the app right at the booth.

Visitors to a booth run by the Federation of Zoroastrian Associations of North America could pick up brochures or buy books, including an illustrated board book of prayers for small children.

A Zoroastrian flag in the exhibit hall of the Parliament of the World's Religions in Chicago on August 15, 2023. Photo by Lauren Pond for RNS

A Zoroastrian flag in the exhibit hall of the Parliament of the World’s Religions in Chicago on Aug. 15, 2023. Photo by Lauren Pond for RNS

Ervad Kobad Zarolia, a Zoroastrian priest from Canada, said the federation represented several dozen centers. He said there are about 8,000 Zoroastrians in Toronto, where he lives, and said the community is thriving.

“We don’t give problems to anyone,” said Zarolia, a former engineer and retired insurance broker who immigrated to Canada from Bombay in his 20s. “Nobody gives us problems. That’s the way I look at it.”

He described the principles of Zoroastrianism — one of the world’s oldest religions — in three simple terms.

“We have three words we teach our children,” he said. “Good thoughts, good words, good deeds. You follow that, you are a saint.”



LIBERTARIAN RELIGION

How after-school clubs became a new battleground in the Satanic Temple’s push to preserve separation of church and state

The controversial – and often misunderstood – extracurricular groups tend to raise controversy. But under equal access laws, schools can’t discriminate against a club based on its point of view.

Lucien Greaves, spokesman for the Satanic Temple, which has pushed to establish after-school clubs.  (Josh Reynolds for The Washington Post via Getty Images)

(The Conversation) — As the start of the school year rapidly approaches, controversy can’t be far behind. But not all hot-button topics in education are about what goes on in class.

Over the past few years, conflict has trailed attempts to establish After School Satan Clubs sponsored by the Satanic Temple, which the U.S. government recognizes as a religious group.

Organizers have tried to form clubs in CaliforniaColoradoIllinoisNew YorkOhioPennsylvania and Virginia. Organizers in Broome County, New York, also formed a summer Satan Club that meets at a local library.

Though there are estimates that only a handful of Satan Clubs are up and running, the groups raise significant questions about freedom of speech in K-12 public schools, particularly around religious issues – topics I teach and write about frequently as a faculty member specializing in education law.

A handful of people stand at a protest, with one holding a rosary and a sign that says, 'Satan is evil. EVIL HAS NO RIGHTS.'

A Christian activist group demonstrates outside the Satanic Temple’s SatanCon, a convention held in Boston, on April 28, 2023.
Spencer Platt/Getty Images

More ‘science’ than ‘Satan”

Members of the Satanic Temple, which was founded in 2013, do not profess beliefs about supernatural beings. The group emphasizes “the seven tenets,” which celebrate ideas like rationality, compassion and bodily autonomy.

What often draws attention, though, are the temple’s political and legal activities. The group has a history of filing suits to try to gain the same rights afforded to Christian groups, in an attempt to highlight and critique religion’s role in American society.

Because organizers of Satan Clubs object to introducing religion into public education, they try to offer an alternative at schools hosting faith-based extracurricular groups. The Satanic Temple promotes clubs that focus on science, critical thinking, free inquiry and community projects, emphasizing that “no proselytization or religious instruction takes place” in meetings.

Litigation around Satan Clubs arose in 2023 when a school board in Pennsylvania refused to allow a club to meet in an elementary school. In May, a federal trial court ruled that the school board could not ban the club, since it allowed other types of clubs. By allowing groups to use school facilities, the court explained, officials had created a public forum. Therefore, excluding any group because of its views would constitute discrimination, violating organizers’ First Amendment rights to freedom of speech.


Equal access

The principle that all student-organized extracurricular groups have equal access to educational facilities was established in 1981 with Widmar v. Vincent, a dispute from a public university in Kansas City, Missouri. The Supreme Court determined that once campus officials had created a forum for the free exchange of ideas by student groups, they could not prevent a faith-based club from meeting solely due to the religious content of its speech.

That requirement was extended to secondary schools under the Equal Access Act, which Congress adopted in 1984. The act applies to public secondary schools where educators create “limited open fora,” meaning non-instructional time when clubs run by students, not school staff, are allowed to meet. Officials cannot deny clubs opportunities to gather due to “the religious, political, philosophical, or other content of the speech at such meetings.”

The Equal Access Act specifies that voluntary, student-initiated clubs cannot “materially or substantially interfere” with educational activities. Further, groups cannot be sponsored by school officials, and educators may only be present if they do not participate directly. Finally, the act forbids people who are not affiliated with the school, such as local residents or parents, from directing, conducting, controlling or regularly attending club activities.

The Supreme Court upheld and extended the Equal Access Act’s logic in two major cases. In 1990’s Board of Education of Westside Community Schools v. Mergens, for example, the justices reasoned that because allowing a religious club in a public school in Nebraska did not endorse religion, it had to be permitted. Afterward, federal courts in CaliforniaIndianaFlorida and Kentucky expanded the act’s reach to GSA Clubs, formerly known as Gay-Straight Alliances – clarifying that “viewpoint discrimination” was impermissible against other nonreligious clubs.

In the recent dispute from Pennsylvania, the Satan Club’s organizers relied on Good News Club v. Milford Central School, a 2001 case from New York. The dispute arose when a school board refused to permit the Good News Club – a non-school-sponsored, faith-based group that has several thousand branches in the U.S. – to meet after class with participants’ parental consent. Yet officials allowed the Boy Scouts, Girl Scouts and 4-H Club to meet and talk about similar topics from secular points of view in an elementary school, so the Supreme Court decided that its refusal constituted unlawful viewpoint discrimination. Given students’ ages, parents or other adults are allowed to be involved in elementary school activities.

Eight teenagers, seen from above,   Istand in an empty church while holding hands and bowing their heads.

In many districts, religious groups can meet in schools after classes – but only under certain conditions.
pastorscott/E+ via Getty News

Expose children to new ideas?

Following the Equal Access Act, some boards banned all non-curriculum-related clubs in attempts to avoid controversy. Perhaps the Pennsylvania board will go this route as well.

In an increasingly intellectually diverse world, though, children are bound to encounter ideas with which they disagree – and I would argue each encounter can sharpen their critical thinking. As a federal trial court judge in Missouri once observed, provocative speech “is most in need of the protections of the First Amendment. … The First Amendment was designed for this very purpose.”

(Charles J. Russo, Joseph Panzer Chair in Education and Research Professor of Law, University of Dayton. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)

LA REVUE GAUCHE - Left Comment: New Age Libertarian Manifesto 



HERESIOLOGY


 Opinion

How a mysterious Indian religious figure united Hindus and Muslims

The life and words of Shirdi Sai Baba could prove to be an inspiration to those seeking to rebuild the bridges between followers of both faiths.

Shirdi Sai Baba in an undated image. Photo courtesy Wikimedia/Creative Commons

(RNS) — In recent years, India has seen growing tensions — and sometimes violence — between Hindus and the country’s large Muslim minority, often stoked by some of the country’s numerous political parties and extremist groups from both religions. The fraught relations between the two groups trace back centuries, from the persecution of Hindus and Sikhs by some Muslim rulers, to tensions perpetuated by the British in colonial India and the partition of India and Pakistan in 1947.

But in the past, devotion united Indians of both faiths, as the story of a late-19th century and early 20th century Indian religious leader and his followers reminds us. 

Shirdi Sai Baba’s real name, birthdate and origins are unknown, but according to his Hindu and Muslim followers, he was born in the 1830s and followed an ascetic lifestyle from an early age, living under a neem tree and spending long hours in meditation. He wore Islamic garb but offered prayers at both the local mosque and temple.

Shirdi Sai Baba’s influence was monumental in shaping Indian spirituality. Sufi mystics praised how his idea of seeing divinity in all beings corresponded with their core philosophy and that of Advaita Hinduism, which preaches non-dualism between living beings and the Divine. Sai Baba influenced a Zoroastrian mystic, Meher Baba, who credited him with articulating a philosophy of looking inward for realization.



Sai Baba was a proponent of “bhakti,” a feeling of intimate personal connection, and urged his followers to surrender themselves to the divine without getting caught up in the orthodoxy of rituals.

He encouraged both his Hindu and Muslim followers to read their respective holy texts to become the best versions of themselves. He rejected material offerings and spent his life in contemplation, eschewing orthodoxy. His life was chronicled by his followers in a book called “Shri Sai Satcharitra,” which was an important text to members of my family, a number of whom were devotees of Shirdi Sai Baba.

Shirdi Sai Baba in an undated image. Photo courtesy Wikimedia/Creative Commons

Shirdi Sai Baba in an undated image. Photo courtesy Wikimedia/Creative Commons

Shirdi Sai Baba preached the oneness of both Hindu and Muslim teachings by highlighting how both taught their followers to find the true realized versions of themselves. After his death in 1918, a Hindu temple in Shirdi was built that welcomed both Hindu and Muslim (and Zoroastrian) devotees.

Years later, a Hindu religious leader named Satya Sai Baba claimed to be an incarnation of Shirdi Sai Baba and preached the idea of “loving all and serving all,” a philosophy that drew hundreds of thousands of non-Indian followers from around the world. In fact, Satya Sai Baba became far more remembered in the West, particularly after influencing Americans such as Isaac Tigrett, the co-founder of Hard Rock Cafe, and the musician Alice Coltrane.

While Satya Sai Baba became an international celebrity, Shirdi Sai Baba was known more to locals and members of the Indian diaspora who were familiar with his life and teachings. For years, including in the decades after partition, Hindus and Muslims worshipped at the temple in Shirdi, and at least to a limited degree, Hindus and Muslims outside of India would attend ceremonies honoring his life or visit temples created in his honor.

Shirdi Sai Baba’s teachings brought together Hindus and Muslims of different castes as well. During times when lower-caste Hindus and lower-caste Muslims were frequently marginalized by upper-caste Hindus and upper-caste Muslims (known as Ashrafs), Shirdi Sai Baba rejected caste as anything grounded in religion.



In recent years, however, the co-worshipping has diminished. Today, the vast majority of Shirdi Sai Baba devotees are Hindus, a product of a number of factors, including increased hostilities between followers of both faiths, calls by Indian Muslims to reject any reverence to any religious figures or deities except Allah, and a generational shift in how both Hindus and Muslims now practice their religions.

Still, Shirdi Sai Baba left an indelible mark on both the syncretic nature of Indian spirituality and communal harmony. His life and words could prove to be an inspiration to those seeking to rebuild the bridges between followers of both faiths.

(Murali Balaji is a journalist and a lecturer at the Annenberg School for Communication at the University of Pennsylvania. His books include “Digital Hinduism” and “The Professor and the Pupil,” a political biography of W.E.B. Du Bois and Paul Robeson. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)

FETISHISM

Shaligrams, the sacred fossils that have been worshipped by Hindus and Buddhists for over 2,000 years, are becoming rarer because of climate change

Many Hindus, Buddhists and people who follow the shamanic religion of Bon undertake a pilgrimage each year to northern Nepal to look for Shaligrams, believed to be a manifestation of Lord Vishnu.

A Shaligram on top of a bed of small rocks. (Holly Walters</span>, <a class=CC BY-SA)" >
August 4, 2023


(The Conversation) — For more than 2,000 years, Hinduism, Buddhism and the shamanic Himalayan religion of Bon have venerated Shaligrams – ancient fossils of ammonites, a class of extinct sea creatures related to modern squids.

Originating from a single remote region in northern Nepal – the Kali Gandaki River Valley of Mustang – Shaligram stones are viewed primarily as manifestations of the Hindu god Vishnu. Because they are not human-made, but created by the landscape, they are believed to have an intrinsic consciousness of their own. As a result, Shaligrams are kept in homes and in temples, where they are treated as both living gods and active community members.

I went on my first Shaligram pilgrimage in 2015. After arriving at the village of Jomsom in Mustang, I, along with a group of Indian and Nepali pilgrims, started the five-day trek northeast from there to the temple of Muktinath, where the journey culminates.

Making our way through the winding river passage, between 26,000-foot (8,000-meter) mountain peaks, we carefully looked for Shaligrams in the fast-moving water and gathered up any we could reach.

Since then, as an anthropologist, I have documented a wide variety of Shaligram practices while working with devotees in Nepal and in India. In 2020 I wrote the first ethnographic account, “Shaligram Pilgrimage in the Nepal Himalayas,” which demonstrates how popular and important the pilgrimage is among South Asian and the wider global Hindu diasporas.

However, my ongoing work focuses more on how climate change and gravel mining are altering the course of the river, which is endangering the pilgrimage by making it harder to find Shaligrams.

Living fossils

The mythology of Shaligrams is associated with two legends. The first is told in a series of three Hindu scriptures, the Varaha, Padma and Brahmavaivarta Puranas.

In each version of this story, the Hindu god Vishnu, believed to be the supreme creator, is cursed by the goddess Tulsi, who is also called Brinda, because he compromises her chastity. As the story is told, Vishnu disguised himself as her husband Jalandhar so that the god Shiva could kill the demon in a fight. This was because Jalandhar, born from Shiva’s third eye, had previously won a boon from the god Brahma that his wife’s chastity would keep him invincible in any battle.

Angry at the deception, Tulsi transformed herself into a river – the Kali Gandaki – and turned Vishnu into a river stone, a Shaligram. In this way, Vishnu would be continuously born from her, like a child, in repayment for the karmic debt of killing her husband and making her a widow. The landscape of Mustang thus represents the bodies of Tulsi and Vishnu, producing Shaligram stones as divine manifestations from the waters of the Kali Gandaki.

The second legend is told in the Skanda Purana, which explains that Shaligrams are physically created by a type of celestial worm called the vajra-kita – translated as thunderbolt or adamantine worm – which is responsible for carving out the holes and coiled spiral formations that appear on the stones.

As a result, the beliefs around the mythological formation of Shaligrams involve both legends. As part of the first legend, Vishnu takes up residence within a sacred stone that appears in the Kali Gandaki River of Nepal. The story of the second legend is expressed in the carving of that stone by the vajra-kita to give it its uniquely smooth, rounded shape and the characteristic spirals both inside and on the surface.

Rivers and roads

Shaligram pilgrimage takes place high in the Himalayas, usually between April and June and again between late August and November. This helps avoid both the worst of the July monsoon rains and the December snows.

Snow-capped mountain peaks near a flowing river.

Mount Nilgiri seen from the bed of the Kali Gandaki River.
Holly WaltersCC BY

Mustang, however, is currently divided into the upper or the northern region and the lower or the southern region. In 1950, both Upper and Lower Mustang were closed to travel following China’s annexation of Tibet. But though Lower Mustang was reopened to pilgrimage and trekking in 1992, Upper Mustang remains highly restricted.

This means that the current Shaligram pilgrimage route does not include visiting the Damodar Kund – the glacial lake that produces Shaligrams from the high-altitude fossil beds – because pilgrims are still not allowed to freely cross into Upper Mustang

The village of Kagbeni marks the principal boundary between the two divisions and is also one of the main stops on the Shaligram pilgrimage route. The village sits directly on the banks of the Kali Gandaki and is one of the few areas where pilgrims can reliably find significant numbers of Shaligrams by wading through the river themselves and by watching the river bed for any signs of a black spiral emerging from the sand.

The last destination on the pilgrimage route, at roughly 13,000 feet (4,000 meters), is the temple site of Muktinath, which contains multiple sacred areas of worship for Hindus, Buddhists and followers of Bon. As a place of Hindu worship, Muktinath offers a central shrine to the deity Vishnu as well as 108 water spouts under which pilgrims must pass. The water spouts themselves are hammered directly into the mountain side, which contains a natural aquifer, and provide one last opportunity for practitioners to bathe themselves and their Shaligrams in the waters of Mustang.

As a Bon sanctuary, Muktinath is home to the “Jwala Mai,” or the mother flame, a natural gas vent that produces a continuous flame that burns next to the constant flow of water from the mountain aquifer. Along with the high winds of the Himalayas, representing the element of air, and Shaligrams, representing the element of stone, Jwala Mai contributes to Bon practitioners’ view of Muktinath as a rare place where all of the sacred elements of their religion come together.

As a Buddhist complex, Muktinath is more commonly referred to as “Chumig-Gyatsa,” or the Hundred Waters, and the icon that is worshipped by Hindus as Vishnu is venerated by Buddhists as AvalokiteÅ›vara, the bodhisattva of compassion. In 2016, Muktinath also became home to the largest statue of the Buddha ever built in Nepal.

Climate change and Shaligrams

These traditions then come together to provide a place to ritually welcome all of the new Shaligrams that have just been taken from the water into the lives of the people who venerate them. But Shaligrams are becoming rarer.

Climate change, faster glacial melting, and gravel mining in the Kali Gandaki are changing the course of the river, which means fewer Shaligrams are appearing each year. This is mainly because the Kali Gandaki is fed by meltwater from the Southern Tibetan Plateau. But with the glacier disappearing, the river is becoming smaller and shifting away from the fossil beds that contain the ammonites needed to become Shaligrams.

A snow capped mountain with blue clouds in the distance.

The Kali Gandaki riverbed near the village of Kagbeni.
Holly WaltersCC BY

For the moment, though, the majority of pilgrims are still able to find at least a few Shaligrams every time they travel to Mustang, but it’s getting harder. Even so, once the new Shaligrams are introduced to worship at Muktinath, it is time for pilgrims to leave Mustang and return home.

For many, this is a bittersweet moment that marks the birth of their new household deities into the family but also means that they will be leaving the beauty of the high Himalayas and the place where deities come to Earth.

But all the pilgrims, me included, look forward to the days when we can return to walk the pilgrimage paths again, hopeful that Shaligrams will still appear.

(Holly Walters, Visiting Lecturer in Anthropology, Wellesley College. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)