Archive for the ‘spirituality’ tag
The Women’s Task Force of CPWR will partner with Women of Spirit and Faith and numerous other faith and interfaith organizations to host a dynamic event this fall. Alchemy: Occupy Your Sacred Self will bring together 240 women November 7-10 at the San Francisco Bay Sofitel. This intergenerational gathering of women from all spiritual and faith perspectives will explore the intersection of women’s transformative leadership and authentic feminine spirituality.
“Alchemy is rooted in a process of listening deeply to women for the past three years , “ says Kathe Schaaf, a co-founder of Women of Spirit and Faith and a member of the Women’s Task Force. “We’ve learned so much about what women are longing for, about the passions that guide their service to something larger than themselves. We’re excited about the potential synergy of bringing this remarkable community together to connect, co-create and cross-pollinate.”
Alchemy will offer a unique opportunity for women to both nourish their personal spiritual connections and explore emerging issues at the heart of faith and feminism. Multiple partner organizations will also be invited to explore the potent opportunities as they move beyond networking to collective transformative impact.
“By partnering with Women of Spirit and Faith for this exciting gathering, the Women’s Task Force continues its commitment to new models of mutual support and accomplishment,” said Phyllis Curott. “This kind of collaborative relationship expands organizational resources and impact and generates an inspiring spirit. These were among the wisdom gifts we received at our inaugural event in 2012, attended by over 500 people because of the generous sponsorship of University of Chicago’s Rockefeller Chapel and its Dean, Dr. Elizabeth Davenport, and we are delighted to have yet another opportunity to serve the community that is growing at the nexus of women and interfaith work.”
The innovative design for Alchemy grows from commitment to shared leadership and a profound belief that every woman in the room is equally valued as a leader. Rather than the usual conference structure built around keynote speakers and panels of experts, Alchemy will unfold through a series of circle dialogues designed to invite, harvest and illuminate the wisdom emerging in the room. These generative conversations will be interspersed with breakout sessions and open space designed to invite women to “occupy their sacred selves” – through movement, music, poetry, journaling, meditation, nature walks, rituals and focused discussions on topics of interest to the group.
Like the first Alchemy gathering held in April 2011, this event will actively invite the participation and nurture the leadership of young women leaders. Special events, activities and focused conversations will offer young women an opportunity to explore the issues that matter to them.
Women of Spirit and Faith was born at the 2009 Parliament of the World’s Religions in Melbourne. Over the past three years, the organization has been working to support and nurture women’s spiritual leadership in North America. They have convened a number of retreats and gatherings bringing together women from diverse faith traditions and have expanded the interfaith invitation to include women who are spiritual but not religions, a fast-growing demographic often identified in the media as ‘unaffiliated’ or ‘the Nones’. The co-founders of Women of Spirit and Faith also edited an anthology of women’s spiritual wisdom, Women, Spirituality and Transformative Leadership: Where Grace Meets Power published by SkyLight Paths. The book, which features reflections from more than 30 women including CPWR Vice-Chair Phyllis Curott, was honored as one of the Top Ten Religion/ Spirituality books of 2012 by the American Library Association.
Anne Benvenuti, a Trustee of CPWR says, “’If women ran the world, what would it be like?’ a wondering, a longing, a frustration that I have often heard. There is a challenge in it, too. A challenge to move beyond feelings of exclusion and frustration with obstacles, a challenge to be the change we want to see in the world. Can women claim power and voice while being true to their religious and spiritual paths? Yes! Can they find their voices as women, and not just imitate men in order to break into the circles of power? Yes! Women of Spirit and Faith doesn’t just talk about women’s voices, but is a place for women’s voices, for expression of the deepest spiritual longings of women’s hearts, and for the transformation of those longings into creative action. The Women’s Task Force of the Parliament is delighted to join in the journey of Alchemy with Women of Spirit and Faith. “
To learn more about Alchemy: Occupy Your Sacred Self and to register, visit www.womenofspiritandfaith.org/alchemy .
The Dalai Lama offered words of hope and encouragement to a youth delegation of world faiths organized by CPWR Ambassador
Lachlan MacKay during a three-day tour of New Zealand. The Tibetan Buddhist leader and Nobel Peace Laureate shared 20 minutes with young people representing a range of different spiritual and faith backgrounds at the Chateau on the Park Hotel in Christchurch, New Zealand on June 10.
The meeting, to introduce youth supporters of CPWR to the Dalai Lama, centered on the question, “What is the most important thing for young adults and youth to remember when it comes to supporting the interfaith movement and the vision of a world of peace and compassion?”
Offering advice on how youth can work together in harmony both within their faith communities and in the global interfaith movement, the Dalai Lama shared his view that although religions have diverse philosophical perspectives on life, they all share an emphasis on love and compassion. “Religion is about cultivating a more peaceful mind, so it’s very disappointing if religion becomes a source of conflict,” explains His Holiness. “Our traditions share a common message of love and compassion, patience and tolerance. If we also remember the instructions about forgiveness, there’ll be no basis for conflict.”
The youth delegation of about a dozen people included representatives from Buddhism, Islam, Christianity, Baha’i, Quakers, the Sri Chinmoy movement and other spiritual backgrounds. Raving about the experience, CPWR Ambassador Lachlan Mackay said,
The audience was an overwhelming spiritual experience which will not be forgotten by any of the delegation. We regard His Holiness as one of the greatest peace and interfaith heroes of our time. It was an honour and a privilege to be in his presence. I hope the experience and the message His Holiness offered to us will inspire those present at our meeting with him to work tirelessly for interfaith dialogue and collaborative action with all youth in Aotearoa irrespective of their chosen religious or spiritual path. It is a firm belief of those in the interfaith movement that we have to increase our building of bridges of trust, love, understanding and peace amongst all cultures and ethnicities if we are to counteract the many problems facing our very polarised and conflicted world.
Article edited from original by Lachlan Mackay, International Ambassador and Member of the Ambassadorial Advisory Council, CPWR, and Tom McGuire, Member of the Interfaith Youth Movement in New Zealand
Delegation of Interfaith Youth Leaders in Aotearoa. Delegation Head: Lachlan Mackay – Baha’i, Wellington and International Ambassador for the Council for a Parliament of the World’s Religions. Deputy Head: Matt Gardner – Catholic, Christchurch and Irene McDowall – Presbyterian/Multicultural, Wellington. Rebekah Sands – Baha’i, Hamilton, Tom McGuire – Sri Chinmoy, Auckland Nadiah Ali – Muslim, Christchurch<br />Grace Reeves – Spiritual, Wellington. Robin de Haan – Buddhist, Auckland (mentor – over 30). Jonathan and Char-Lien Tailby – Quakers, Hutt Valley (mentors – over 30)
The average percentage of global youth trusting religious leaders is now in the single digits. This “mass exodus” is becoming a pervasive challenge for a lion’s share of the world’s major faith traditions while leaders grapple, struggle, and investigate. Even framing the issue is problematic and poses controversy. So how can the claim religious leaders are performing best in South Africa to connecting to youth be considered credible?
Viacom International, the media corporation owning MTV networks and numerable communications platform is spearheading an ambitious research endeavor. “The Next Normal” plans to be the largest, sharpest, and most comprehensive survey of Millennials (Gen-Y, predecessors to “Digital Natives) in the world. In April, research conducted by the project reported a comprehensive look at the generational character on religion, spirituality and faith nation by nation.
Some of the most significant findings include South African millennials having the most trust for religious leaders of any nationality, and that Japanese and Saudi Arabian Millennials are the most inflexible in terms of individualism and choice in religious matters.
Most significant of all is that these numbers are powerful and help plot the future of interfaith around the world.
The study shows,
In exploring Millennial attitudes toward religion, faith and spirituality across the globe, we found that overall, this generation believes that everybody should have the right to choose their own religion. But their openness and tolerance are also marked by distrust in organised religion, as well as distinctions between faith and spirituality in some countries.
On average, only 9% of Millennials say they trust their religious leader and only 10% name “religious leader” among the top 5 inspirational people or bodies of people in their lives (compared to 19% for celebrities and 14% for sports stars). In terms of trust in religious leaders (who could be anyone from a local priest, preacher, imam or rabbi to the Pope), South Africa comes out strongest with a score of 29% trust – still a relatively small minority – followed by USA on 24% and Turkey on 17%.
Trust in religious leaders is lowest in France (2%), Japan and Spain (both 3%).
So where are the magic answers?
The New Digital Age Google forcecasts shows us that via the internet, humans will increasingly utilize their virtual passports to meet on the social web. This creates unprecedented and uncontrollable influences on millennial attitudes, and may reveal why, some unexpectedly, the youth of certain nationalities are shifting longstanding views on religion.
Considering the parallel, but alternate universe existing on and off the world wide web, Google’s Executive Chairman Eric Schmidt recently shared a shocking measure of our day and age. In North Korea, he met women conducting traffic that have become YouTube sensations for their strange, revealing clothing and mythical relationship with the supreme leader. Yet, these women don’t have the slightest notional understanding of YouTube, let alone the internet. Nowadays, the web enables geophysical outsiders unprecedented access into clues about what makes any nation’s people tick.
Cultivating Online What We Do Face to Face
The Parliament of the World’s Religions is the one global event where these relationships can be built organically through personal encounter, with the intentional and expressed purpose of cultivating international bonds of harmony through interfaith understanding. Historically, youth have made remarkable contributions to the Parliament, and leave changed for life. The difference for the next Parliament is that these meeting will have already happened through introductions on the web.
Can we gauge the meaning of all this, and should we? Does the Parliament answer to the youth exodus? The results of this survey is consistent with the reports flurrying in from all corners of the world in our Global Listening Campaign. These sessions conducted by Parliament Ambassadors have uniquely national flair, but express one sentiment that is resoundingly the same: have we lost our youth? How can we get them back?
The Parliament’s answer is simple: engage online, and act proactively to talk with youth. If confidence is greatest in favor of South African faith leaders, it must mean that faith leaders deliver on their promises and in an age of expecting results, they must act on their word.
Do you find this to be true? How do religious institutions answer to the attitudes of youth to engage millennials in religious and spiritual communities inclusive to all living generations? What can the Parliament do?
- To share a response in writing to become part of a Parliament online publication, please e-mail firstname.lastname@example.org
- To pursue Ambassador opportunities to hold a Listening Session in your community, please e-mail Stephen@parliamentofreligions.org
by Rev. Anne Benvenuti, PhD
Board Trustee, The Council for a Parliament of the World’s Religions
© April 2013
The “Nones” are the largest and fastest growing segment of the population on the religious landscape in America, according to the most recent Pew survey. In just the last five years, this group of willfully unaffiliated people has grown from 15% to 20% of the population. They are people who have no religious affiliation, and who don’t want one. Yet only 5% of those surveyed call themselves atheists. In other words, the Nones include many people who, while they don’t want a religious label also don’t want the traditional secular-rationalist-humanist label. 28% of them have practiced yoga, and I wonder how many of them have meditated. That question wasn’t asked. But 60% of these people feel close to the natural world. The majority of the Nones are white people who were raised in religiously affiliated homes. Beyond this, they cut across many of the more common culture divides; they are people with college degrees and people without a college education; they have incomes over 75K, as well as incomes under 30K. In this they defy traditional interpretations, that people who go to college outgrow a childish intellectual dependency on religion, and that poor people lean on religion to support them in living with poverty and its attendant adversity. And it’s especially noteworthy that the Nones are disproportionately young: they’re people who grew up on a socially networked planet, not a religiously networked town.
I’d like to suggest that many of the Nones have “gotten off the bus,” an expression that refers to travelers who want to escape pre-packaged tourism so that they can discover a place as it “really” is. I know a lot of Nones and many of them are Alls. They celebrate the Winter Solstice, and Easter sunrise, they may do yoga or meditate, and they give thoughtfully to charities, all in no particular order, but depending on where they are, how they feel, what seems to be called for. They resist labels produced by media-saturated culture to represent certain predetermined sets of characteristics. They distrust such prepackaged beliefs, and also distrust religious institutions that are so often corrupt and hypocritical. Yet they value human spiritual heritage, often in great variety, and many of these people are more comfortable in a variety of religious settings than they would be in only one.
As a Trustee of the Parliament, I feel it is very important to acknowledge the Nones, and particularly the Alls among them, to notice that they have gotten off the bus and don’t want to get back on. They are not looking for certainties. The old definitions are not relevant for them. Atheist? No. Agnostic? No. Believer? No. They live in verbs more than in nouns; they are more about experience itself and less invested in beliefs about experience.
My best guess is that the Nones, and especially the Alls among them, express a vital spiritual pulse in the contemporary human world; one that samples spiritual practices, just as people sample the music and cuisine of many cultures. I’ve seen many religious eyes roll at the notion that people are sampling religion like hors d’oeuvres. I’ve heard religious people say that this cannot possibly be a path of spiritual depth, selecting from the menu the most delectable items while eschewing the solidly nutritious, wanting the pleasures of spiritual comfort without the disciplines of communal practice. But, I ask, why make such negative attributions to our fellow humans, especially when we know well the struggles of relating old institutions to an ever-changing world? Once the familiar critique from those who practice solely within specific religious institutions has been stated—and I think it worth a listen– where are we?
I think that we are on a new page, in a new chapter; maybe we are in a new book. For the first time in the history of human psyches, human life is global as a matter of course. At the same time, this global planet is suffering from the collective impact of the human species. It might well be this context that makes the traditional religious issues seem trivial, tribal, and irrelevant. A very legitimate question might be, “Who cares what you believe, much less about religious in-fighting, when we are on the brink of ecological disaster?” Perhaps those who carry forward the religious institutions should seek in the depths of our heritage the wisdom that is relevant to the global and ecologically threatened context in which humans, indeed, all species now live. We should expect to bring forward something of value for this utterly new context, and we might need to accept that many people will engage our traditions on their own terms, not on ours.
As an Episcopal priest I think it is time to welcome conversation with the Nones, and to welcome spiritual practice with the Alls. It is time to listen and to see the way that the Nones can so easily incorporate the All of humanity’s spiritual heritage. We may offer to the Nones and Alls from our own religious heritage, but we need to respect them for what they are too. They invite us to get off the bus, to experience the contemporary world as it really is, a place in which increasing numbers of people are not only comfortable in mixed cultural settings, but who are themselves multicultural individuals living in a multicultural world. We can at least consider that some of the Alls are genuinely interfaith individuals, bringing religions into a new and global era in human history.
from The New York Times
by Sharon Otterman
The psychology graduate student ran a wooden stick across the edge of a Tibetan Buddhist singing bowl on Tuesday and asked the five homeless young men sitting in front of him to listen to the undulating sound, and to raise their hands when they could no longer hear it. One by one hands went up, until well after the sound had seemed to dissipate.
Then the student asked the men to take long breaths and to visualize themselves not in their current circumstances — living in transitional housing near the Lincoln Tunnel — but as their “best selves.” With eyes closed, the young men pictured those best selves loving their present selves. Then they visualized sending that love across the room, first to one of the other men, then to all of them.
After 15 minutes, they opened their eyes. They were still in a fluorescent-lighted conference room at Covenant House with a few plants, a coffee machine and a microwave. But their faces were relaxed. Over the course of 16 weeks of group therapy and meditation, a bond had formed among them, the young men said, one that they said filled them with a sense of possibility.
by Christopher Gordon, M.D. and Ben Herzig
from The Huffington Post
National surveys have consistently found that the vast majority of Americans identify as religious and/or spiritual in one way or another. But is there any room for spirituality or religious practice in psychiatric treatment? Is there a place at all for faith in an era that so privileges the brain over the mind and posits neurochemical explanations — and pharmaceutical treatments — for most ailments?
Nowadays, slick television commercials and glossy magazine ads market antidepressants directly to sufferers and their treatment providers, promising extraordinary relief and happiness. In the real world, life is not so simple. It is actually a rare case when a person’s problems are satisfactorily resolved by a prescription alone. Much more commonly, anxiety or depression or other symptoms are part of a larger picture, requiring a more complex solution. So how do we figure out what is the matter, and what might be helpful, beyond a symptom-targeted medication?
It is useful to think about human problems from four perspectives, and then to bring these perspectives together to get a sense of the whole person. The first useful perspective is a social one, which looks at what is going on in someone’s life, particularly their important relationships, to assess whether something important is occurring there. Examples might include domestic violence, or, less drastically, marital unhappiness, or being bullied in school, or some other important life circumstance. Clearly, we don’t want to offer medication when the problem requires addressing some real problem in living — for which counseling can be very helpful. The second perspective, however, is a biological one. In fact, many times depression and other mood disorders and anxiety disorders do reflect “chemical imbalances,” which have a biological component and are amenable to medical treatment if that is what the person prefers.
Call for Papers for the Third Global Conference on Spirituality in the 21st Century: At the Interface of Theory, Praxis, and Pedagogy
The contemporary study of spirituality encompasses a wide range of interests. These have come not only from the more traditional areas of religious scholarship—theology, philosophy of religion, history of religion, comparative religion, mysticism—but also more recently from management, medicine, and many other fields.
This inter-disciplinary and multi-disciplinary conference seeks to expand the range of ideas, fields, and locales of Spiritual work for the 3rd Global Conference. Perspectives are sought from those engaged in the fields of Alcohol and Drug Rehabilitation, Business, Counseling, Ecology, Education, Healing, History, Management, Mass/Organisational/Speech Communication, Medicine, Nursing, Performance Studies, Philosophy, Psychiatry, Psychology, Reconciliation/Refugee/Resettlement Projects, Social Work, and Theatre. These disciplines are indicative only, as papers are welcomed from any area, profession and/or vocation in which Spirituality plays a part.
Presentations, papers, performances, reports, works-in-progress and workshops are invited on issues related to any of the following themes:
- Conceptualizations of Spirituality
- Social and/or Cultural Aspects of Spirituality
- History(ies) of Spirituality
- Interpreting elements and examples of Spirituality
- The Liminal elements and facets of Spirituality
- Research and/or Pedagogical Approaches to Spiritual Work
- Social and cultural aspects of Spirituality
- Spirituality and Children
- Spirituality in Education, Curriculum Development and/or Pedagogy
- Spirituality Compassion and Reconciliation
- Spirituality and Cultural Identity
- Spirituality and Healing
- Spirituality and Addiction, Health Care, Medicine, and/or Nursing
- Spirituality in Counseling, Healing, Hospice Care, Psychology, Psychiatry, Social Work, Therapy and/or Wellbeing
- Spiritual and Ecological Maintenance of Health and Life of Human Beings
- Spirituality as Therapy
- Development of Personality as a Process of Spirit Creation
- Cultural Expressions of Spirituality via Art, Dance, Film, The Internet, Literature, Music, Radio, Television and/or Theatre
- Spirituality and Communication
- Spirituality and the Environment
- Spirituality in Business and/or Management
- Spirituality and Gaia
- Teaching Spirituality
- Theology and Spirituality – use and/or abuse
- Teleology and Spirituality
- Comparisons and/or Contrasts between Spiritual Theory, Praxis and Pedagogy
The Steering Group particularly welcomes the submission of pre-formed panel proposals. Presentations, Papers and performances will be considered on any related theme.
by Diane Winston and John Green
from the Washington Post
A new survey of news consumers and reporters reveals a significant gap between the two groups [the media and the public] on what’s important and how it’s covered. Two-thirds of the public says the news media sensationalizes religion, a view shared by a little less than one-third of reporters. Significantly, almost 70 percent of the public prefers coverage on religious experience and spirituality, while reporters’ focus is on religion and politics.
…One reason for shortcomings in current coverage is that many reporters lack expertise. Half of those surveyed say they don’t know a lot about religion. Only a fifth claimed to be “very knowledgeable,” and most in that small segment said their information was from their own religious practice, self-study and their family background. In the past, news organizations encouraged staff to attend seminars and workshops for continuing education. But in the recent climate of cutbacks, journalists are reluctant to spend time away from the newsroom even if enhancing their skills.
|Wednesday, November 9, 2011 10:00am U.S. Central Time|
Christopher Peters (Pohlik-lah/Karuk) was born and raised on his people’s territories in northwestern California. Chris is President and CEO of Seventh Generation Fund for Indian Development – a Native-led Indigenous Peoples public foundation. For more than 35 years his work has focused on grassroots social justice organizing, protecting sacred sites, working for holistic community renewal, rebuilding traditional economies, and supporting cultural revitalization efforts.
Title: Native American Earth-Based Spirituality
Date: Wednesday, November 9, 2011
Time: 10:00 AM – 11:00 AM CDT
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by Kim Lawton
from Religion & Ethics Newsweekly
Nestled in the hills between Tel Aviv and Jerusalem is a small village called the Oasis of Peace—in Hebrew, Neve Shalom and in Arabic, Wahat al-Salam. While the Middle East conflict continues to churn all around, here they are trying to create a different reality, one that says Israelis and Arabs can live side-by-side in peace.