Saturday 1 December 2012

HERE ALONE: REFUGEE CHILDREN IN THE UK

Here Alone: Refugee Children in the UK is a one-day conference jointly sponsored by Christians Aware and the Leicester UnaccompaniedChild Initiative, held at Quaker Meeting House, Queens Road.

Legislation defines an “unaccompanied asylum seeking child” as a child who is
  • applying for asylum in their own right, and
  • is separated from both parents and is not being cared for by an adult who by law has responsibility to do so
A child may move between the unaccompanied and accompanied categories whilst their applications are under consideration, e.g. where a child arrives alone but is later united with other family members in the UK, or a child arrives with their parents or close relatives but is later abandoned, or a trafficked child, or one brought in on false papers with an adult claiming to be a relative.

As soon as anyone who has been treated as a child under these conditions turns 18, they have to apply for refugee status. Only seven per cent of such applications are successful. If refugee status is granted, that is valid for five years. At the end of that period, one has to apply for leave to remain. 

Barbara Butler (Executive Secretary of Christians Aware) introduces the day and welcomes the 30 attendees present at the start of the conference. She asks us to bear in mind that we are not talking about the giving of charity in the conventional sense (e.g. of handouts or food parcels) but the giving of hope, hospitality.



The conference proper starts with us watching a five minute-long animated film, Rachel's Story, one of a series of short films from Seeking Refuge, broadcast on BBC 2 in June this year. Seeking Refuge contains five stories giving a unique insight into the lives of young people who have sought asylum in the UK, told by the children themselves. Each of the films conveys different experiences of young refugees and asylum seekers, while communicating the collective struggles and hopes of young people fleeing from their country of origin, and the issues they face adjusting to life in the UK. The stories powerfully explore themes including persecution, separation and alienation, and seek to inform young audiences about some of the hardships these children face.

First speaker is David Pitts, who sets the topic within an international context. David is a member of Christians Aware who every year spends time teaching English to children in camps on the border between Thailand and Burma. Something that sticks in my mind from David's talk is when he considers the words that Paul attributes to Jesus, "It is better to give than to receive" (Acts 20:35) in relation to those who have nothing and who are wholly dependent on others. It's not good for people to be on the receiving end all the time - they need to have opportunities to give.



Alison Birch, from the Leicester Unaccompanied Child Initiative, speaks about the situation with unaccompanied asylum seeker children in Leicester. There are reckoned to be 195 unaccompanied child asylum seekers in Leicestershire, Nottinghamshire and Rutland. Of that number, 110 have come here from Afghanistan. She shows a clip from BBC East Midlands Today about the work of LUCI at The Centre project, based at Central Baptist Church. Many children and young people are sent to LUCI by other local authorities in the East Midlands, because of the diversity of Leicester, as it's assumed that they'll be able to be put in touch with members of their own community more easily here.
 
Brandon Akem, who arrived here from Cameroon aged 16 - volunteers for LUCI while studying Law at Leicester University. He speaks briefly about his own experience in both receiving and giving support.



Beate Dehnen (artist and author, teacher and educationalist) speaks next on the topic, "Refugees and Art: Art as Refuge". She shares examples of the kind of material created in her workshops with asylum seekers and refugees, which she has used a platform on which to empower people who feel powerless, to help them find a voice when it appears that no one can hear them. Some work by Beate and participants in her workshops on the theme, "Here Alone" is on display today. Most of the attendees take advantage of opportunities to view it throughout the day.



Last session of the morning is given over to watching the short documentary, Hamedullah: The Road Home by Sue Clayton. Sue was hoping to be here herself, but unexpected  family commitments have prevented that. Sue is passionate about empowering young people to express themselves through social media, film-making and video diaries. Her film introduces us to Hamedullah Hassany, who arrived in this country as an unaccompanied child asylum seeker a number of years ago. Upon turning 18, he is deported to Afghanistan, leaving behind friends, home and studies in Canterbury, where he had been making a life for himself. Sue gave him a video camera on which to record his experiences in Afghanistan Although Afghanistan is nominally his home country (though Kabul is not his home town), Hamedullah is a fish out of water there. After spending some of his most formative years in England, he has nothing in common with the people he has been sent to live among and can barely make his way in their society. The people with whom Hamedullah comes into contact assume that, having been deported from the UK, he must be a criminal or some other sort of undesirable. Most shun his company because of that, while others play upon it for their own ends. He returns to the village where he grew up, only to find the homes there abandoned and decaying, like ancient ossified relics. Hamedullah soon comes to the grim conclusion that he has nothing to do, nowhere to go and no one on whom he can rely for help or friendship. We witness his transformation from a bright and cheerful, friendly and gentle, motivated and optimistic young man to one who is bitter and cynical, deflated and degraded, pessimistic and poisoned.

Hamedullah is still in Afghanistan, subsisting on small amounts of money that Sue Clayton sends him from sales of the DVD or fund-raising activities on his behalf.

I felt moved and appalled by this film, in fairly equal measure. Moved by the plight of Hamedullah, appalled at how anyone thinks this is a civilised thing to do to another human being.

Lunchtime next: a walk in the crisp December air of Queens Road is required after what I've just sat through. It takes a few minutes before I feel able to sit and talk with anyone else, or to eat anything.



After lunch, we have a choice between one workshop with Alison Birch or another with Lisa Matthews, Campaigns Coordinator (South) for the National Coalition of Anti-Deportation Campaigns. Alison's workshop focuses on what is being done - and what can be done - in Leicester, Lisa's on national campaigns. At the end of the workshop period, we all come back together and Lisa sums up the event.

It would be an injustice to those who are the focus of today's conference if we allowed our concern to peter out as we leave Quaker Meeting House. We make tentative plans for action to capitalise on the commitment of those attending today. At the very least, we should ensure that future events on this and related topics should have a more varied line-up in terms of those presenting and those attending. Greater effort could be made to involve people of other religions, traditions, cultures and backgrounds (on a mildly ironic note, Bahá'ís from city and county have been holding their local convention in an upstairs room and a couple of them join in for the last half hour of the conference, once their own event is done).


Thanks to Ambrose Musiyiwa for these pictures - and for many more photos from the conference which he has posted on Facebook under the guise of Civic Leicester.

Monday 5 November 2012

THE BEATITUDES 4: THE BEATITUDES FROM A DOMINICAN PERSPECTIVE

 
Fourth session in the course on the Beatitudes at Christchurch, Clarendon Park. This eight-week course is presented as part of Christians Aware's Faith Awareness programme.

Our topic this evening: "The Beatitudes from a Dominican Perspective", presented by Father Fabian Radcliffe OP (photo above) Dominican Friar at Holy Cross Priory and President of Leicester Theological Society.
The Beatitudes (Matthew 5:3-12)
  1. Blessed are the poor in spirit, for theirs is the kingdom of heaven.
  2. Blessed are those who mourn, for they will be comforted.
  3. Blessed are the meek, for they will inherit the earth.
  4. Blessed are those who hunger and thirst for righteousness, for they will be filled.
  5. Blessed are the merciful, for they will receive mercy.
  6. Blessed are the pure in heart, for they will see God.
  7. Blessed are the peacemakers, for they will be called children of God.
  8. Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.
  9. Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.

Our speaker begins by setting the Beatitudes in the context of their delivery in the Sermon on the Mount - and how that episode in the Gospels differs from what we would consider to be a "sermon" today.

These words are delivered to those whom we might call "the wretched of the earth" (a tantalising nod, from my point of view at least, to Frantz Fanon there)- to "the mass of men", who, in the words of Henry David Thoreau, lead "lives of quiet desperation".

Father Fabian then proceeds to lead us through a brief reflection and discussion of the Beatitudes, singly and collectively, considering similarities of content and style, and how they might be differentiated or grouped together.

Nos 1-8 seem to belong to a different set to number 9.
Nos 1-8 seem more poetic, number 9 more conversational.
Nos 1-8 each has a different theme, number 9 reprises them.
Nos 1 and 8 are the only two that contain the phrase, "the kingdom of heaven"; in this sense, they "bookend" numbers 2-8.
Nos 4 and 8 contain the word "righteousness"; this allows us to consider numbers 1-4 and numbers 5-8 as two subsets.
Nos 1-4 appear to relate to more "passive" people, who are singled out and picked on because of their inaction.
Nos 5-8 appear to relate to more "active" people, who are singled out and picked on because of their action.
Nos 1-4 appear to be addressed to those who lives are ebbing away; who long for justice to be delivered to them; whose grasp on existence seems tenuous.
Nos 5-8 appear to be addressed to those who are actively striving to change the world around them and to bring justice into the world.
No 2: "those who mourn" are another class of "the poor in spirit" from number 1.
No 3: "the meek" can't stand up for themselves or for their rights; they have lost their stake in the land and cannot retrieve it by their own efforts. For "the earth" read "the land", a meaning more in keeping with the nuances of the original Hebrew meaning. We have largely lost any understanding of the Hebrew / Israelite tradition, the historical context and social milieu from which the Beatitudes arise. While it's good to be aware of the roots, we can't cling to them. We have to acknowledge roots and origins, but move on to a contemporary meaning - as long as the spirit that flows throughout it is the same. Otherwise, it is in danger of becoming an arcane, academic pursuit, without relevance - or the power to inspire - later generations who read the text and try to apply its meaning in their lives.
No. 4: People who long for justice, but are unable to play and active part in bringing it about.
No 5: "the merciful": an attitude of trust and loyalty, arising out of a mutual relationship.
No 6: Described by Father Fabian as "one of the more difficult to get right". Quite as much about vision, perception, our understanding of what is real and true. The heart, for Hebrews, was as much the seat of the rational faculty as it is of the feelings. This reference to right feeling, right thinking, leading to right action all sounds a bit Buddhist - which is very much in keeping with the Christians Aware / Faith Awareness way of things!
No 7: "Peace" is not merely the absence of conflict, of course, but the total well-being of the generality of society, that condition of harmonious community that allows all to flourish.
No 9: Father Fabian wonders if this comes from another source, something that Jesus was heard to say often - and the compilers of the Gospels added it here.

How, why and when are the poor (of any sort) "blessed"? Their condition is analogous to the Kingdom of Heaven as described in the Gospels - their blessings at one and the same time present and still to come.

The people described in the first group (1-4) are blessed by receiving the aid of those described in the second group (5-8). The people described in the second group are blessed by adding those described in the first. As the wheel turns, people from one group become members of the other. Some of the helpers become those who need help; some of those who needed help find themselves in the position of being able to help.

In our discussion toward the end of the session, reference was made to a talk given at Secular Hall here in Leicester some five years ago by the philosopher and founding figure in the Sea of Faith Network, Don Cupitt. In that talk (attended by at least two of those present this evening) he made the case for the postwar settlement of the Welfare State as the manifestation of the Kingdom of God on earth - the making real and practical Jesus' ethic, in ways that touched and transformed the quietly desperate lives of the wretched of the earth. Rather than attempt to justify his assertions here, I refer you to Don Cupitt's writings, probably starting with The Meaning of the West (2008).

Tuesday 16 October 2012

DOZENS ENJOY PILGRIMAGE ROUND CITY VISITING DIFFERENT FAITH CENTRES

This article appears in today's Leicester Mercury:
Dozens enjoy pilgrimage round city visiting different faith centres
More than 40 people took part in an annual inter-faith walking pilgrimage in Clarendon Park, Leicester, at the weekend.
The event, which took six hours to complete, visited seven sites where pilgrims were welcomed by a different faith community.
The tour began at noon, at Guru Amar Das Gurdwara, before moving on to the Quaker Meeting House, then St John the Baptist Church, before being hosted by Baha'is in the Octagon Room, attached to St John's.
The walkers then visited the Neve Shalom Progressive Synagogue, The Art of Living Centre, in Toller Road, finishing at the Geeta Bhavan Hindu Temple and Community Centre, in Clarendon Park Road.
At each stage, the group was welcomed with a talk about the community hosting them and the place of worship. They also joined in a short devotional activity.
Barbara Butler of Christians Aware, which organised the event, said: "We spent a little time with Sikhs, Quakers, Anglicans, Baha'is, Jews and Hindus. We're grateful to those who played host to our group."

Monday 21 May 2012

INTRODUCTION TO AYURVEDA 2: DISCOVER YOUR MIND-BODY TYPE


At Christchurch, Clarendon Park, for the second session in the course, "Introduction to Ayurveda", offered by Christians Aware as part of their Faith Awareness programme.

This evening, course leader Neena Joshi is joined by Dr Dave (photo above), who presents most of the session. Dr Dave worked within the NHS as a gynaecologist at Leicester Royal Infirmary for ten years, then as a GP with a practice off the Narborough Road. Now retired, he's following in the footsteps of his father, who was an Ayurvedic practitioner. Dr Dave's lengthy professional experience and deep knowledge allow him to make meaningful comparisons between allopathic and Ayurvedic medicine.

The goal of Ayurveda is to establish and maintain internal equilibrium. There are three ways in which this desired equilibrium may be disturbed: of external physical origin; of internal physical origin; and of mental origin. In Ayurveda, the mind is the root, seat and origin of all conditions, good and bad. Therefore, control of the mind is the first and most effective step in controlling the body. The mind cannot be controlled by the mind itself, but it can be influenced by control of the breath. At the end of the session, Neena leads us through a short exercise of alternate nostril breathing to demonstrate this effect on the mind. She also gives us homework: a sheet listing characteristics, internal and external, which would help each of us determine our own dosha - our mind-body type. We should all have a go at this before we meet up again for the next session.

As we're breaking up, I make an appeal for volunteers to take part in our Faith Communities Health Champions project with Leicestershire Partnership NHS Trust. I'd like to have a few people who have a lively personal interest in non-conventional medical treatment. It seems like I might have a few willing participants from this evening's group.

Monday 14 May 2012

INTRODUCTION TO AYURVEDA 1: AYURVEDA & HEALTH


At Christchurch, Clarendon Park, for the first session in a new course, "Introduction to Ayurveda", offered by Christians Aware as part of their Faith Awareness programme.

The five-week course (interrupted by holidays on two successive Mondays) is led by Neena Joshi (photo above), who runs yoga classes locally, as well as being involved in Leicester’s Art of Living centre. There are 38 Art of Living centres throughout England (25 of them outside London).


Neena introduces us to many technical terms this evening, some of which will be more clearly defined as we progress through the course. As far as this introductory session goes, probably the most important one to grasp is the meaning of Ayurveda itself: Ayur means "life", Veda means "knowledge".

After being immersed in a lot of theory, Neena closes the session by leading us through a quarter of an hour of breathing and movment practice, to relax the body and calm the mind.

Monday 5 March 2012

MINDFULNESS & WISDOM 8: IN CONCLUSION

At ChristChurch, Clarendon Park, for the final session in the course, "Mindfulness". This eight-week course is an interfaith opportunity presented by Christians Aware (as part of its Faith Awareness programme) in association with Leicester Serene Reflection Meditation Group.

This concluding session is facilitated by Ian Grayling and Kevin Commons, from the Serene Reflection Group.


Part of this evening is devoted to considering similarities and differences between the presentations that we've had in previous weeks. 

From the three introductory sessions
People may well be at different stages of faith where for some the principal locus of authority is external (teachers and scriptures) but for others the principal locus of authority is found within. This is underpinned by a sense of progression through life from Dependence, though Independence to Interdependence.

Zen Buddhism Wisdom and Compassion are inextricably linked.

Islam Wisdom is expressed in your actions.

Judeo-Christian The scriptures provide insight in how to lead the good life.  In this regard is Jesus a window into Wisdom?

Humanist Wisdom is about deciding what is right to do at an individual, family and societal level.

Similarities If wisdom is not manifested in daily life it is not wisdom. What you think, believe and say should be compatible with what you do.

Differences The Zen contribution made much more of the importance of direct personal experience that goes beyond rationality but is still relevant to daily life.

Monday 27 February 2012

MINDFULNESS & WISDOM 7: THE PLACE OF WISDOM IN THE HUMANIST TRADITION



At ChristChurch, Clarendon Park, for the seventh session in the course, "Mindfulness". This eight-week course is an interfaith opportunity presented by Christians Aware (as part of its Faith Awareness programme) in association with Leicester Serene Reflection Meditation Group.


Our topic this evening is "The Place of Wisdom in the Humanist Tradition", presented by Dr Allan Hayes. Allan studied mathematics at Trinity College Cambridge (BA, PhD).  Retired from an academic career, in which he taught at Massachusetts Institute of Technology (MIT), Purdue University, Leicester University and De Montfort University, he is now a Director of Leicester Secular Society and a Trustee of the Sea of Faith Network and of the British Humanist Association.
Allan discusses the wisdom of Proverbs and of Jesus as recorded in the Gospels and makes a case for their value as human-created, human-centred sources of wisdom, without the need to appeal to supernatural origin. When asked to clarify what he means by "supernatural", Allan defines it (without recourse to any text) as "an agency with intention, acting with its own purpose, that is outside the normal discourse of science."
Allan refers to two books, published within a year of each other, which illustrate opposite ends of the spectrum of belief: Don Cupitt's Jesus and Philosophy (London: SCM Press, 2009), in which the author presents Jesus as a radical humanist and John Shelby Spong's Jesus for the Non-Religious (New York: HarperOne, 2008), in which the author argues that Jesus is such an extraordinary figure, he must be divine.

Monday 20 February 2012

MINDFULNESS & WISDOM 6: THE PLACE OF WISDOM IN THE JUDEO-CHRISTIAN TRADITION



At ChristChurch, Clarendon Park, for the sixth session in the course, "Mindfulness". This eight-week course is an interfaith opportunity presented by Christians Aware (as part of its Faith Awareness programme) in association with Leicester Serene Reflection Meditation Group.


Our topic this evening is "The Place of Wisdom in the Judeo-Christian Tradition", presented by Revd Marcus Braybrooke. Marcus is President of the World Congress of Faiths and is the author of many books on religion and spirituality in its many forms. His specialist interest is in relations between Christians and Jews. The copy below is almost entirely adapted from the handout we’re given this evening.

Wisdom literature was commonplace in the Ancient world. Here are a few examples of Ptahotep's advice:
  • "Do not gossip in your neighbourhood, because people love the silent."
  • "Only speak when you have something worth saying."
  • "Love your wife with passion."
  • "Do not blame those who are childless, do not criticise them for not having any, and do not boast about having them yourself."

Wisdom literature in the Bible
The Wisdom literature includes books such as Job, Proverbs, Ecclesiastes and the Song of Solomon and perhaps the Psalms and (in the Apocrypha) The Wisdom of Solomon and Ecclesiasticus, which is the Greek translation of Ben Sirah who wrote the book in Hebrew c. 190/180 BCE and it was then translated into Greek for his grandson in 132 BCE. Wisdom literature in the Bible is of two types: instruction and reflection.


Instruction
Are you good at getting up in the morning? If not, here's one for you: "As the door turns upon its hinges, so doth the slothful turn upon his bed." (Prov 26:13). Again, "The bickerings of a wife are like the ever-dripping gutter." (Prov 19:13). But lest we be accused of sexism, Proverbs also says of a virtuous woman, "her price is above rubies." (Prov 31:10). Sometimes there are parallels with New Testament passages: "The tongue that soothes is a tree of live; the perverse tongue a breaker of hearts." (Prov 15:4) and "With the tongue we praise Our Lord and Father with the tongue we curse man, who hath been made in God's likeness." (James 3:9). There is quite often a suggestion that God will reward the righteous: "Treasures of wickedness profit nothing, but righteousness delivers from death. The Lord will not let the upright go hungry. He thwarts the greed of the wicked." (Prov 10:23). Also, "The righteous man 'shall be like a tree planted by the waterside, but the ungodly are like chaff, which the wind scattereth away from the face of the earth." (Psalm 1)


Reflective literature
Wisdom literature ponders the injustice of life: "God has delivered me to the ungodly, and turned me over into the hands of the wicked. Know now that God hath overthrown me, and has caught me in a net. Behold I cry out of wrong, but I am not heard: I cry aloud but there is no judgement." (Job 19:6-7) The Preacher in Ecclesiastes says: "Vanity of vanities, all is vanity".


The personification of Wisdom (who is female)
Wisdom says in "The Lord brought me forth or created me as the first of his works ... I was appointed from eternity, before the world began." (Prov 8:22)


"wisdom pervades and permeates all things. She is the breath of the power of God, pure emanation of the glory of the Almighty ... She is the reflection of the eternal Light, untarnished mirror of God's active power, and image of his goodness." (Book of Wisdom 7:25-26)

Wisdom gives understanding and teaches the secret of a good lire, which is obey the Torah. Solomon says: "I called upon God, and the spirit of wisdom came to me ... I loved her above health and beauty ... She is a treasure unto men that never fails." (Wis 7:7)


"Thy word is a lantern unto my feet: and a light unto my paths." (Psalm 119:105) 

"Thy testimonies are wonderful: there fore doth my soul keep them." (Psalm 119:129)

Wisdom in the New Testament - Parallels in the Gospels
Wisdom says: "Put your neck under the yoke and let your soul receive instruction: she is hard to find." (Ecclesiasticus 51:26) Jesus says: "Take my yoke upon you and learn of me." (Matthew 11:25) Testing, and the mocking of a servant of God's claim to be protected by God: Let us see if his words are true, and let us test what will happen at the end of his life: for if the righteous man is God's son, he will help him, and will deliver him from the hand of his adversaries." (Wis 2:17-18). "He trusts in God; let God deliver him now, if he desires him; for he said, 'I am the Son of God.'" (??)


The wisdom of God is foolishness to men (1 Cor 1:17ff)
Wisdom is a challenge to human conceit and to a knowledge-based pattern of education.


Jesus as the Wisdom or Word of God
Several New Testament writers identify Jesus with the figure of Wisdom who was with God from the beginning but how close is the parallel?

Paul actually speaks about Christ as "the power of god and the wisdom of God." (1 Cor 1:24) and says that his message was "of the mystery of the wisdom of God - even the hidden wisdom, which God orddainedCor 2:7) "Wisdom is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness." (Wis 7:26) The author of Hebrews says of Christ: "He reflects the glory of God and hears the very stamp of his nature, upholding the universe by his word of power." (Prologue to John's Gospel)


Later Judaism
Rabbinic Judaism said little about Wisdom, but she reappears in Kabbala or mystical Judaism.


"How should we speak of Jesus?"
Some translations of the New Testament avoid "Father" and "Son".

"Stories of the Prophets", and Arabic Bible that uses "Lord" instead of "Father" and "Messiah" instead of "Son".

"True Meaning of the Gospel of Christ", an Arabic translation which removes "Father" in reference to God and removes or redefines "Son".

A Turkish translation of Matthew that uses "guardian" for "Father" and "representative" or "proxy" for "Son".

The Bengali Infil Sharif, which translated "Son" as "Messiah" and "Son of God" as "God's Uniquely Intimate Beloved Chosen One"
We're given an exercise for our small group work that seems a little odd, given that not everyone in the room is Christian (we have at least two Secular Humanists, two Buddhists and a Bahá'í) but everyone does their best to enter into the spirit of things. We're asked to discuss the most helpful way to speak of God's presence in Jesus:
  • Jesus is God
  • Jesus is the Image of God
  • God was in Jesus Christ
  • Very God of Very God
  • The Wisdom or Word of God was present in Jesus and also in Buddha and Zoroaster and Krishna
  • Jesus as a window into God (which is how he is described in Honest to God)

Monday 13 February 2012

MINDFULNESS & WISDOM 5: THE PLACE OF WISDOM IN THE ISLAMIC TRADITION



At ChristChurch, Clarendon Park, for the fifth session in the course, "Mindfulness". This eight-week course is an interfaith opportunity presented by Christians Aware (as part of its Faith Awareness programme) in association with Leicester Serene Reflection Meditation Group.

Our topic this evening is "The Place of Wisdom in the Islamic Tradition", presented by Freda Hussain MBE. Freda is retired Head Teacher at Moat Community College and former Lord Lieutenant of Leicestershire. Her presentation is peppered with illuminating quotations about the significance of wisdom in the Islamic tradition and the importance of knowledge and learning:
"Acquire knowledge, it enables its possessor to distinguish right from wrong. It is our friend in the desert, our company in solitude and companion when friendless. It guides us to happiness, it sustains us in misery, it is an ornament amongst friends and our armour against enemies." (from Hadith - a compilation of sayings ascribed to the Prophet Muhammad)
"A Muslim who plants a tree or sows a field, from which man, birds and animals can eat is committing an act of charity." (Hadith)
"Who are the learned? Those who practise what they know." (Hadith)
"No man is a true believer unless the desires for his brethren, that which he desires for himself." (Hadith)
"There is no greater wealth than wisdom; no greater poverty than ignorance." (from sayings of Imam Ali)
"The teacher who is wise indeed does not bid you into the house of wisdom, but rather leads you to the threshold of your own mind." (Kahlil Gibran)

Our speaker briefly but helpfully discusses the Sufi thread in Islamic thought and culture and how Sufi poetry expresses the wisdom born from that tradition, which is inseparably linked with spiritual yearning and religious ecstasy.


When we do small group work for 20 minutes or so, we're tasked with thinking of a question to put to our speaker. I don't think that even this group is familiar enough with the kind of Islam which has been described this evening to do that. Many of those attending find it hard to reconcile the contemporary image of Islam with the one which Freda has described this evening. She understands this all too well and acknowledges it as the tragedy of modern Islam.


One interesting question is whether there is an movement or stream of thought within the Islamic world comparable to the Sea of Faith Network. Our speaker says that she doubts it.


Freda differentiates between modern Islamist thinking, which appears to revolve around the fear of God, with Sufi thinking, which revolves around the love of God. In this connection, she quotes another saying from the Hadith: "The ink of the scholar is more sacred than the blood of the martyr."


The authoritative, canonical nature of Hadith seem always to be in dispute. As fashions and passions change, so certain sayings can be ruled in or out, giving backing to different worldviews.


We discuss the apparent equivalence of knowledge and wisdom in the quotations used this evening. These are two distinct terms in Arabic ('ilm and hikmat) which are occasionally conflated when translated into English. But over and above these, Freda emphasises the inseparable relation between faith (iman) and action (aman).

Monday 6 February 2012

MINDFULNESS & WISDOM 4: THE PLACE OF WISDOM IN THE SOTO ZEN BUDDHIST TRADITION


At ChristChurch, Clarendon Park, for the fourth session in the course, "Mindfulness and Wisdom". This eight-week course is an interfaith opportunity presented by Christians Aware (as part of its Faith Awareness programme) in association with Leicester Serene Reflection Meditation Group.


Our topic this evening is “The Place of Wisdom in the Soto Zen Buddhist tradition”, presented by Revd Master Saido Kennaway. Revd Kennaway is a member of the Order of Buddhist Contemplatives. We're grateful to him for having driven here from Telford Buddhist Priory tonight, as the roads are still treacherous in places, with the recent freezing weather.


Wisdom, in a Buddhist sense, combines right understanding and right intention. There is no distinction in the Soto Zen tradition between practice and realisation: it’s not about practising in order to reach enlightenment.

Our speaker refers to five skandhas ("aggregates", "constructs" or “heaps”). The skandhas may be thought of as components that come together to make an individual. Every thing that we think of as "I" is a function of the skandhas. Put another way, we might think of an individual as a process of the skandhas, which may be delineated as follows (explanations taken from About.com.Buddhism):

The first skandha: form (Rupa)
Rupa is form or matter; something material that can be sensed. In early Buddhist literature, rupa includes the Four Great Elements (solidity, fluidity, heat, and motion) and their derivatives. These derivatives are the first five faculties (eye, ear, nose, tongue, body) and the first five corresponding objects (visible form, sound, odor, taste, tangible things). Another way to understand rupa is to think of it as something that resists the probing of the senses. For example, an object has form if it blocks your vision – you can't see what's on the other side of it – or if it blocks your hand from occupying its space.

The second skandha: sensation (Vedana
Vedana is physical or mental sensation that we experience through contact of the six faculties with the external world. In other words, it is the sensation experienced through the contact of eye with visible form, ear with sound, nose with odor, tongue with taste, body with tangible things, mind (manas) with ideas or thoughts. It is particularly important to understand that manas – mind – in the skandhas is a sense organ or faculty, just like an eye or an ear. We tend to think that mind is something like a spirit or soul, but that concept is very out of place in Buddhism. Because vedana is the experience of pleasure or pain, it conditions craving, either to acquire something pleasurable or avoid something painful.

The third skandha: perception (Samjna, or in Pali, Sanna)
Samjna is the faculty that recognizes. Most of what we call thinking fits into the aggregate of samjna. The word "samjna" means "knowledge that puts together." It is the capacity to conceptualize and recognize things by associating them with other things. For example, we recognize shoes as shoes because we associate them with our previous experience with shoes. When we see something for the first time, we invariably flip through our mental index cards to find categories we can associate with the new object. It's a "some kind of tool with a red handle," for example, putting the new thing in the categories "tool" and "red." Or, we might associate an object with its context – we recognize an apparatus as an exercise machine because we see it at the gym.

The fourth Skandha: mental formation (Samskara, or in Pali, Sankhara) 
All volitional actions, good and bad, are included in the aggregate of mental formations. How are actions "mental" formations? Remember the first lines of the dhammapada (Acharya Buddharakkhita translation):
“Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox."
“Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.”

The aggregate of mental formations is associated with karma, because volitional acts create karma. Samskara also contains latent karma that conditions our attitudes and predilections. Biases and prejudices belong to this skandha, as do interests and attractions.

The fifth Skandha: consciousness (Vijnana, or in Pali, Vinnana)
Vijnana is a reaction that has one of the six faculties as its basis and one of the six corresponding phenomena as its object. For example, aural consciousness – hearing – has the ear as its basis and a sound as its object. Mental consciousness has the mind (manas) as its basis and an idea or thought as its object. It is important to understand that consciousness depends on the other skandhas and does not exist independently from them. It is an awareness but not a recognition, as recognition is a function of the third skandha. This awareness is not sensation, which is the second skandha. For most of us, this is a different way to think about "consciousness." It is also important to remember that vijnana is not "special" or "above" the other skandhas. It is not the "self." It is the action and interaction of all five skandhas that create the illusion of a self.

Revd Kennaway emphasises the significance of two well-known, much-loved and oft-used pieces of Buddhist scripture which foreground wisdom:
Diamond Scripture (or Sutra) its Sanskrit name more fully translated as "The Diamond Cutter of Perfect Wisdom" (so called because it cuts away at everything)
Heart Scripture (or Sutra), its Sanskrit name more fully translated as the "Heart of the Perfection of Transcendent Wisdom" (recited every day)

Several questions arise from our group work, which are put to the speaker, including these:
"What is the point of all this? Is there a destination or is it all theory for theory's sake?"
"Can the Buddhist view, that the highest goal is emptiness, accord with the Abrahamic moral good?"

Monday 30 January 2012

MINDFULNESS & WISDOM 3: WISDOM & THE CONCEPT OF "STAGES OF FAITH"


At ChristChurch, Clarendon Park, for the third session in the course, "Mindfulness". This eight-week course is an interfaith opportunity presented by Christians Aware (as part of its Faith Awareness programme) in association with Leicester Serene Reflection Meditation Group.

Our topic this evening is "Wisdom and the Concept of 'Stages of Faith'", facilitated by Ian Grayling and Kevin Commons, from the Serene Reflection Group.


To quote Bob Dylan (not something I often do, faithful reader) "I'm not there". At the time of this meeting, I'm swanning around the Frederick Gore Retrospective III at The Gallery in Cork Street, London, being mistaken for an internationally successful documentary film producer (really - you had to be there).


So thanks to Kevin Commons for sending me notes of this evening's session, so I could maintain the blog for the course.


Ian Grayling begins the session by inviting responses from attendees, who'd been left at the end of the last session to consider aspects of their faith and its history that demonstrate "spiritually intelligent or spiritually dumb behaviour." The principal issue arising from this discussion was that there had been plenty of examples of spiritually dumb behaviour exhibited by key figures or institutional bodies within the faith traditions represented in the group. Elaboration of this point comes with reference to failure to recognise the interdependence of humanity and an attachment to independence.


Kevin then introduces the main topic of the evening, looking at James Fowler's Stages of Faith, which are as follows:
  • Stage 0 "Primal or Undifferentiated" faith (birth to 2 years), is characterised by an early learning of the safety of their environment (i.e. warm, safe and secure vs. hurt, neglect and abuse). 
  • Stage 1 "Intuitive-Projective" faith (ages of three to seven), is characterized by the psyche's unprotected exposure to the Unconscious.
  • Stage 2 "Mythic-Literal" faith (mostly in school children), stage two persons have a strong belief in the justice and reciprocity of the universe, and their deities are almost always anthropomorphic.
  • Stage 3 "Synthetic-Conventional" faith (arising in adolescence) characterized by conformity.
  • Stage 4 "Individuative-Reflective" faith (usually mid-20s to late 30s) a stage of angst and struggle. The individual takes personal responsibility for their beliefs and feelings.
  • Stage 5 "Conjunctive" faith (mid-life crisis) acknowledges paradox and transcendence relating reality behind the symbols of inherited systems.
  • Stage 6 "Universalising" faith, or what some might call "enlightenment".

Kevin reminds us how our behaviour seems to change from "dependence, through independence to interdependence", which points to a line of human development that had surfaced during the first two weeks of the course and indicated how Fowler, a Christian theologian and developmental psychologist, takes this idea further in his work. Kevin makes a very brief presentation of Fowler's taxonomy, pointing out its connection to the work of Jean Piaget and Lawrence Kohlberg (which had been touched on in the Mindfulness and Morality course last year). A little time is allocated for participants to study a printed summary of Fowler's stages and the points of transition between them. Kevin highlights how stages 1-3 build authority on external factors, whereas internal factors become the source of authority from stage 4 onwards and the independence involved in this becomes the springboard to notions of interdependence in stages 5 and 6.


An atmosphere of quite reflection builds up as individuals consider whether the material presented is justified by their own spiritual journey. The plenary discussion which follows suggests that what Fowler has to say strikes a chord with many people.