If the success of a conference can be gauged by the degree of lively
engagement generated amongst the participants not only in the course
of the formal sittings but also the informal intervals between them,
this conference was a striking success.
The near perfect setting of St Patrick's Trian, in the heart of
the ecclesiastical capital of Ireland, buzzed with the sound of
positive energy as just under one hundred delegates from home and
abroad mingled in the elegant concourses, exchanging greetings,
stories and experiences, and crowded the comfortable lecture theatre
in anticipation of a confluence of informed observation from a distinguished
panel of speakers from conflict areas around the world.
The conference was indeed a ground-breaking opportunity to examine
the role of religion in community situations, from the widest possible
perspective, as Hindu, Buddhist, Muslim, Jewish and Christian presenters
from South Africa, Sri Lanka, Israel, Canada, England and Ireland,
as well as Roman Catholic and Protestant representatives and members
of the ethnic/religious minority communities from within Northern
Ireland itself-expectantly met to learn from each other's experiences
and in the hope of returning to their own communities better informed,
and better equipped to make a positive contribution to the healing
of divisions within their local areas.
One of the most helpful features of this conference was the sense
of realism and concern, which pervaded the two days of reflection
and debate, to face squarely the paradoxes and contradictions endemic
within cultural and religious conflict situations. Eminent speakers
and widely representative delegates were concerned to 'tell it how
it is', refusing to blur distinctions or gloss over differences,
while at the same time strenuously seeking positive pathways to
reconciliation. There was clear and unequivocal recognition that
religion can have both positive and negative influences as far as
communities in conflict are concerned. But it was precisely such
problems and complexities that the conference was concerned to try
and understand more fully, and the pooling of experience by people
of faith and hope, which characterised the whole event, proved to
be inspirational and educational for all concerned.
The conference got off to an excellent start on the Thursday morning
with a specially arranged schools session involving Politics, Sociology
and Religious Education students from a number of institutions in
the area, and a representative panel comprising five of the main
conference speakers from abroad, under the chairmanship of Norman
Richardson of the Northern Ireland Inter-Faith Forum.
The lively discussion which ensued focused mainly on the Northern
Ireland situation, which was, however, found not to be unique in
the potential of religion both for fuelling and defusing community
conflict. As is often the case, it was the pragmatism of youth that
kept the proceedings centred on essentials, in particular the necessity
of realising a 'just and durable peace'.
The Thursday afternoon session addressed issues of faith and integration
by focusing on specific community projects and scenarios relating
to the Holy Land, South Africa and Sri Lanka, which served to highlight
the fact that there are common denominators to world conflict, and
that there are important lessons to learn from each other.
While in no way presuming to tell the Irish people how to tackle
their own conflict, the message that come through from the case
studies discussed by the speakers in the course of the afternoon
was that there are other people with problems that seem just as
intractable as those problems in Ireland, and yet protagonists were
managing somehow to find solutions and to live together.
By Friday morning the conference was in full swing, with greetings
and blessings from the Primate of the Church of Ireland and the
Primate of the Irish Catholic Church, both of whom spoke warmly
and optimistically of the crucial importance of mutual acceptance
and understanding by people of faith from all traditions and situations.
Archbishop Eames speaking of the major step in the reconciliation
process being the challenge to 'take a step into uncharted waters'
and Archbishop Brady proposing that 'the basis of respect is recognising
the good in others' and pointing out, with particular reference
to the Irish problem, that British or Irish nationalism 'is not
the most important thing'.
One of the most salutary comments of the day came from Yasmin Sooka,
chairing the conference as Commissioner of the Truth and Reconciliation
Commission of South Africa, when she said that 'we need to pursue
peace even when we are grossly provoked; in the end, people die,
not Catholics or Protestants or Hindus or Muslims!'
Following Yasmin's introduction, Dr Duncan Morrow, Lecturer in
Politics at the University of Ulster and Chairman of the Community
Relations Council, which has a multicultural/multifaith remit, spoke
inspirationally of the importance of humility in overcoming the
pride that leads to violence and conflict. It was necessary to understand
that the age of the 'Constantinian Settlement' was over for Christianity
in the West, and religion, therefore, was now often identified with
exclusion rather than inclusion. But reliance on force or power
was hopeless. Dialogue, while neither the same as agreement or mission,
was still an underdeveloped skill for Christians in Ireland. He
pertinently pointed out that without people from the non-Christian
groups 'we would not be here today' and made the important observation
that dialogue will not be a 'single meeting' but a series of strata
or encounters relevant to the different non-Christian groups.
Responses by Professor Klaus Klostermaier of the University of
Manitoba, and Rev. Marcus Braybrooke of the Oxford International
Inter-faith Centre, took up the theme of humility. They emphasised
that without a willingness to change and change radically we could
not claim to be Christian, and the need for repentance for the pain
and suffering caused by Christian pride, which required now to be
purged of every vestige of triumphalism, acquiring a 'certain detachment'
that knows that the outcome is in God's hands.
The morning session was followed by a sumptuous luncheon provided
by the Belfast Hare Krishna Community-described by one delegate
as a 'work of sheer genius' in catering so lavishly and carefully
for the dietary requirements of a myriad of religious traditions,
to the 'full satisfaction' of all who partook of the meal.
After lunch, the delegates reassembled for the final leg of the
conference which focused sharply on the Sarvodaya model of peace-making
in Sri Lanka, and vigorously on the theme of obstacles to co-operation
in conflict situations.
Describing the Sarvodaya initiative, Saliya Ranasinghe (while cautioning
that 'there are more resources for peace-breaking than for peace-making')
vividly outlined a movement, very much inspired by the teaching
of the Buddha and the non-violent principles of Mahatma Gandhi,
which was bringing together old and young, rich and poor, men and
women, in a real brotherhood, working co-operatively and compassionately
for social, cultural, economic and spiritual change.
In responding, Father Redmond Fitzmaurice of the Irish School of
Ecumenics, accepted that in certain circumstances religion rather
than contributing to peace, can be a cause of violence and strife.
But while some saw religion as a problem rather than a solution,
others have found in it a transcendent and transcending energy,
enabling and empowering people to achieve harmonious and peaceful
symbiosis. Indeed, without the mitigating influence of religiously
dedicated people, Northern Ireland would be more devastated by communal
strife than it already is. As Christians we could identify with
the Buddhist concept of transcendent, transforming power, as in
some way reflected in the Christian imperative to manifest the fruits
of the Spirit in love, joy, peace, longsuffering, goodness, faith,
meekness and temperance.
Delivering the final conference paper, Dr David Stevens, General
Secretary of the Irish Council of Churches, spoke trenchantly of
the obstacles and opportunities within the Irish situation. Churches
mirrored and institutionalised political and cultural divisions
in Northern Ireland. They were significant restrainers of conflict
and violence. Some church people were the most committed in terms
of peace, reconciliation and co-operation in Northern Ireland-and
this has been so since the start of the troubles. Yet within churches
we had some of the people who have been most opposed to co-operation
and meeting people. Transcendent faith could make people different:
able to stand out against community hatred, able to cross community
boundaries, able to be peacemakers, able to forgive, able to stand
as victims, able to work for justice. Seeing this difference, we
were in the presence of transcendence. The puzzle for people of
faith was: why is there so little of it? One explanation was that
in divided societies (and perhaps this was part of the human condition)
fear, anxiety, a sense of threat were almost encoded within them
and became part of their genetic make-up. As the dynamics of conflict
gathered force, we disappeared into a vortex of antagonism-we became
'magnetised' by violence. It took a very strong people to stand
out when all around succumbed. This was true in Rwanda, Bosnia and
many other areas that have experienced conflict. We were left then
with the jealous face, or faces, of religion. David revived a striking
metaphor of the reality of religion, that is particularly apt for
this occasion: 'There is a through-otherness about Armagh, from
tower, from steeple-' (from the Ulster Presbyterian poet, W.R. Rodgers),
and the reality of religion was that it is through-other! In the
ecclesiastical capital of Ireland it was important to acknowledge
it-it was all mixed up and would be till the end of time and the
coming in of the Kingdom!
In his Islamic response, Professor Mustafa Abu-Sway of Al-Quds
University in Palestine, drew attention to parallels and differences
between the Israeli/Palestinian conflict and the Irish problem.
The Irish problem was an inter-community problem within Christianity
itself; the conflict in the Holy Land was mainly between people
of different religions, belonging to the Abrahamic tradition. At
the same time the distinction had to be made between the attitudes
and aspirations of Zionist and non-Zionist Jews, and between Muslims
with peaceful attitudes and Islamic extremists. It should also be
remembered that there are those on all sides who have 'used the
religious ticket' to keep the conflict alive.
Also responding to David Stevens' paper, Yehezkel Landau, co-founder
and administrative director of 'Open House', Israel, a project involving
Arab and Israeli co-operative and educational developments, brought
the formal conference to a resonant conclusion with his message
of realism and hope. Quoting the Irish poet, George William Russell,
he underlined the fact that terrorists have appeared on both sides
of our conflicts, each blaming the other and whitewashing their
own side: 'By intensity of hatred nations create in themselves the
characters they imagine in their enemies. Hence it is that all passionate
conflicts result in the interchange of characteristics!' He also
quoted his 'mentor' Buddhist monk who said that the only chance
for peace in conflict situations was the mutual recognition of suffering
on both sides by people 'who are available on both sides'.
Once again, there were clear parallels between the Holy Land and
Northern Ireland. In both cases religion and politics were intertwined
to the detriment of both-spirituality was polluted by political
ideology into some kind of nationalism, and politics were polluted
by uncompromising religious claims which fostered and condoned violence.
Religion then became another 'weapon' in the national arsenal. A
possible solution for the Holy Land lay in some sort of federation
of nations jointly sharing Jerusalem as the capital of both Israel
and Palestine, with religious freedom being guaranteed to all inhabitants
of the Holy City, as well as pilgrims from around the world. Prophetic
protest against injustice or violence or the abuse of our religious
tradition was necessary but it was insufficient for genuine peace
and reconciliation. The healing of hearts was also needed, transforming
fear to trust, anger to forgiveness and greed on both sides to compassion
for the sufferings of others. This process would require painful
sacrifice including the renunciation of territory, along with self-justifying
myths and self-images that fuel conflict. Those who would devote
themselves to peace-making would have to be priestly catalysts of
this sacrificial process.
The 'Open House' peace centre was one such laboratory for peace.
The need generally was to engage the problems with creativity and
compassion. This would start with individuals-dedicated souls who
at some level were already 'at peace' and who embodied the presence
of transcendence. The micro-miracles of transformed individuals
once joined together in common vision, could generate macro-miracles,
on the scale witnessed in South Africa, and the former Communist
bloc. Such radical transformation was possible elsewhere also, we
only had to tap the human capacity to love and be loved, to forgive
and be forgiven. This is how God has graced each and every one of
us, and we were blessed to have this sacred foundation to build
on in our struggle for genuine reconciliation. Whatever our theologies
(and we could continue to argue about them, respectfully) this was
the challenge to us as believers in the Divine source of truth,
justice and peace.
So ended two days of dynamic exchange and reflection, in which
realities and ideals came together and issued in qualified but insistent
hopes for a better future. The essential message seemed to be that
we need to face hard facts yet look boldly and faithfully for the
miracle of transcendence-that which is beyond the range, domain
or grasp of human reason, description and belief, but which by redemptive
grace and common faithfulness will make 'a different world' of a
'world of differences'!
The success of this conference was in no small measure due to the
faithfulness and organisational skill of Sandy Martin and her colleagues
in the International Inter-faith Centre in Oxford, and Shaunaka
Rishi Das of the Northern Ireland Inter-Faith Forum, without whose
dedication this visionary event would neither have taken place nor
been so signally worthwhile.
Author: David Gordon White
Publisher: The University of Chicago Press Ltd., London,
1996
ISBN: 0-226-89497-5 (cloth)
The Alchemical Body excavates and centres within its Indian
context the lost tradition of the medieval Siddhas. Working
from a body of previously unexplored alchemical sources,
David Gordon White demonstrates for the first time that
the medieval disciplines of Hindu alchemy and hatha-yoga
were practised by the same people, and that they can only
be understood when viewed together. White opens the
way to a new and more comprehensive understanding of medieval
Indian mysticism, within the broader context of South Asian
Hinduism, Jainism and Islam.
Themes and
Issues in Hinduism
(A volume in the World Religions:
Themes and Issues series)
edited by Paul Bowen
Publisher: Cassel (London and Washington)
First published 1998
ISBN 0-304-33850-8 hardback
ISBN 0-304-33851-6 paperback
This book offers useful insights into the complex and internally
diverse realm of Hinduism. It is intended to acquaint the
reader with themes and issues that, while of relevance to
all religious traditions and systems, contribute to an understanding
of the abstract nature of Hinduism as a whole. Beginning
with Hindu religious understandings of the human condition,
the chapters are arranged so as to form a thematic survey
and overview of Hindu religious beliefs and practices. The
themes of morality and ethics, the role of women in Hinduism,
the Hindu religious construction of nature, and issues such
as mythology, the status of texts, forms of worship, and
sacred time and place can be systematically considered;
or, alternatively, focus can fall upon those topics that
are of particular personal interest. Readers should find
this book a wide-ranging and balanced introduction to Hinduism's
inner diversity.
Written for students of comparative religion and the general
reader, and drawing on the chapters originally edited by
Jean Holm and John Bowker in the Themes in Religious Studies
series, the volumes in World Religions: Themes and Issues
explore core themes from the perspective of the particular
religious tradition under study.
Tantric Visions
of the Divine Feminine: The Ten Mahavidyas
Author: David Kinsley
Publisher: University of California Press Ltd., London,
1997
ISBN: 0-52020498-0 (cloth)
ISBN: 0-520-20499-9 (pbk)
What is one to make of a group of goddesses that includes
a goddess who cuts her own head off, a goddess who sits
on a corpse while pulling the tongue of a demon, or a goddess
who prefers sex with corpses? Tantric Visions of the Divine
Feminine deals with a group of ten Hindu Mahavidyas, who
embody habits, attributes or identities usually considered
repulsive or socially subversive. It is within the
context of tantric worship that devotees seek to identify
themselves with these forbidding goddesses. The Mahavidyas
seem to function as 'awakeners' - symbols that help to project
one's consciousness beyond the socially acceptable or predictable.
Kinsley not only describes the eccentric qualities of each
of these goddesses but seeks to interpret the Mahavidyas
as a group and to explain their importance for understanding
Tantra and the Hindu tradition.
Hinduism for Our
Times
Author: Arvind Sharma
Publisher: Oxford University Press, New Delhi, 1996
ISBN: 0-195-63749-6
No religion ever remains static: it affects and is in turn
affected by material reality. It is the creative tension
embodied in this dynamic which makes the world of religion,
rich with possibilities.
This book examines the contours of this creative tension
in the context of Hinduism in our own times. For Hinduism,
a religion of unknown antiquity is also, in several ways,
surprisingly modern. Hinduism for Our Times is an attempt
to raise this dimension of Hinduism to an unprecedented
level of self-awareness. Thus the choices that Hindus
must make in the context of modernisation and globalisation
become conscious as opposed to random choices, choices which
will place Hinduism at the cutting edge of the contemporary
world instead of consigning it to the periphery. This
book will appeal to all those interested in giving religion
a modern agenda.
A Hare Krishna
at Southern Methodist University
Author: Tamala Krsna Goswami
Publisher: Pundits Press, Dallas
ISBN 0-9643485-2-7
A Hare Krishna at Southern Methodist University is a collection
of award-winning essays mapping the convergence of East
and West by Hare Krsna leader Tamala Krsna Goswami. Readers
are invited to enter the world of a unique spiritual pioneer,
who in reality is the seeker in all of us.
