Civil Religion: One for All, All for One

In recollection of Prof. Robert Bellah, 1927-2013.

Civil Religion in America argues Robert Bellah in his book of the same title, is the faith of the land, not Christianity as some will argue. The civil religion he says exists both independently and along side the other religious organization in America, such as temples, churches and mosques.

Taking up this as his topic, Bellah says that while the founding fathers may have advocated for religion, they in their enlightened minds, argued for no religion in particular; up sprung what today we call the civil religion. Over time the amalgamated beliefs of many faith communities have coalesced into this one great mass that here in America, the religion of our intrinsically religious society is not any particular religion at all, but the civil religion that suits so many.
In defining civil religion, Bellah describes a situation that goes beyond folk ways but does not extend itself to established or 'mainline' faith groups. Often the leaders of civil religion inhabit political spheres and engage religion to advance message. These messages may or may not be in keeping with the founding ideals of the American nation; when they are not, often there tends to be political in-fighting, bickering among civic groups or political entities for a "share in the marketplace" of ideas, a phrase that Frenchman De Tocqueville who was an early advocate for enlightened, American ideals, surely would have detested.

An Epic Tale, Mahabharata

"Lying on the bed of arrows, Bhisma thinks of me, and my mind is gone to him, to that repository of knowledge. Strive for truth. Be good." --The Mahabharata

 Many here in the West are familiar with the Bagvad Gita, a famous dialog between Krsna and Arjuna; however fewer are aware that it is actually a text contained within the Mahabharata. The Mahabharata is an epic tale. It is the longest of poems, stretching out more than 100,000 verses!

According to tradition, its author is the sage Vyasa, the Arranger; however current scholarship has determined that the text was compiled over a lengthy period of time. It reached its current form about the fourth century CE. Along side the Ramayana, the Mahabharata is considered  two of the major epics in Hinduism, and sometimes compared to the great texts of other faiths
During the medieval period in Europe, the poem existed in two major forms, one northern and one southern. It was re-told in a Tamil version.

The central hero of the story is Yudhisthira, the son of Dharma personified as a deity. It is divided into 18 parts and is often acted out in a play throughout India and else where. It is a fluid and contemporary part of modern Hinduism. In the 1980's there was a version presented on television which was very popular.
 The origins of the story lay in the non-Brahminical social groups of the Aryavarta, especially the Ksatiya aristocrats, giving some understanding of their lives. The epic was overshadowed by the orthodox Brahmans and given its ideology by the same.
In a version told by Indian author, R.K. Narayan, the tale is shortened to its most critical elements and was published in London in 1978.

While the story may be enjoyed on many levels, it is an allegory and a metaphor for the human plane, the ethics of the higher and lower selves and the struggle between the two, and forms a profound philosophy. The story's central theme is a struggle over the rulership of a kingdom by two clans. It ends with the death of Krsna and the gradual uncovering of his divine identity.

When Scary You

There are times when others behave or speak in ways that are out of our comfort zone; in ways that we don't ordinarily think about or observe, and we may feel frightened or threatened. 
Remembering that it is someone who, them self, is feeling frightened and acting out that anxious mind isn't always the first thing we think about.
It is likely, after all, that when we are uncomfortable, threatened-- feeling small to your big, the first response is to lash out, to even up the situation. So we become loud, stubborn, overbearing, competitive.

And meeting others on level ground can be initially difficult when what we most want is to beat and retreat. However standing and announcing that they are scary right now may be just one way to break thorough to a truth that is otherwise hard to know.
 Dealing with others on a level playing field transforms you and the interaction into something less intimidating and more manageable.
You are now much more an equal; think about it-- people who aren't feeling bigger or smaller in comparison to others rarely are antagonistic. That is a spiritual truth all can ponder.  

Feeling frightened or seeming scary isn't just limited to yelling, belligerence or overtly acting out; silence, other non-communication or when the person is speaking calmly, but not making a whole lot of sense, is admittedly scary too.

Regardless of the form of "scary" which you may perceive, meeting others on level ground makes all the difference in a relationship with others. What is this meeting on level ground about? Zen teacher, Diane Rizzetto writes that it is about measures of self worth. She notes that many of us, many times place people below or above ourselves. We move about our daily life with a sometimes unconscious "measure stick."

Like Thomas Merton noted, we categorize and classify others, and sometimes dismiss them. Dag Hammarskjold observes that by avoiding those occasions of comparison, we are more humble, not better nor worse than any other. We then meet as equal, equally human. Some use these measures to avoid uncomfortable feelings they have; though we are neither better nor worse as human beings, we often have the impulse to place personal responsibility elsewhere, to fault find; looking at our self with the mind of not better nor worse can over time lead to a greater self acceptance and feeling for others because in relationships, we don't need to convert others or clone our self. It's one step off the spinning wheel of suffering.

The Infinite Self

This article appeared here previously on January 12, 2009
"Choice occurs in the instant (Øjeblikket), which is the point at which time and eternity intersect." Soren Kierkegaard

The Philosopher Soren Kierkegaard wrote: ...'that with such passionate clearness a man sees and knows over what he is in despair, but about what it is, escapes his notice... For the "immediate" man does not recognize his self, he recognizes himself only by his dress, he recognizes that he has a self only by externals... In possibility, everything is possible, thus a man can go astray in all possible ways. One form is wishful... the other form is melancholy fantastic--on one hand hope, on the other fear or dread... In order to will in despair, to be oneself, there must be consciousness of the infinite self.'

The self who one might think of as the 'original face,' the face that existed before you were born. Yet we are all blind by definition. We may see the other clearly, but not ourself. As Ezra Bayda writes in At Home in the Muddy Waters, 'to the extent that we're not aware...we're bound to follow this predictable path. When two people who don't know themselves reach the point of conflict, the result is a collision... even though it may be easy to see how unaware the other person is, our own blind spots are blind by definition. Yet these [persistent] conflicts are clues that we're in the dark... believing in our reaction is another tell tale sign of darkness to self. Many power struggles have resulted from a perceived notion of a failing, or loss of a good or promise to us. We then act to recoup what must be ours, partitioned, from our now enemy. But in the exchange, we are mired in both our hopes and our fears; we despair to will to be ourself, the face that exists now and infinitely.

Failure to work with, and work out our perceived 'need for power, our self-centered desires to possess, our fear based need to control results in hatred, intolerance and aggression. The blindness to self first, and towards the other second, is the source of all conflicts...without inner understanding, individuals and societies flounder,' writes Bayda.

Part of the simple mind, joy in relationships, comes not so much from getting what we think we need or from happiness, but from contact with our essential self, our infinite or original self. The expression of this connection is through generosity, a sharing of that self infinite. It is like a well, we drink of its unending source all that is essential.

A Javanese Tale, the Story of Rama and Sita

This is a story about Prince Rama, the great warrior, who was married to the beautiful Sita.
Rama and Sita were really gods in human form.

Prince Rama meant to take over the throne from his father the king, but his wicked stepmother had tricked his father into sending him away into the forest. With him went his wife, Sita. Rama had begged Sita to stay safely in the palace while he stayed in the forest, but she declared it was a thousand times better to be in the forest with Rama than in the richest palace without him.

So Rama and Sita went to live in the forest together. They lived a simple, peaceful life in a small cottage.

But, before long, their peace was disturbed. One day, Sita was spotted by the demon king, Ravana. Of all the demons who lived in the forest, Ravana was the most terrible. He had twenty arms and ten heads, with eyes as red as coal fires and a mouthful of yellow fangs. When Ravana saw the beautiful Sita, he immediately came up with a plan to kidnap her and make her his wife.

One day, when Rama and Sita were walking in the forest, they saw the most beautiful deer you can imagine. Its golden hide was as bright as the sun, its silver antlers as bright as the moon, its hooves shone as black as night, and its eyes were as blue as sapphires.

So delighted was Sita when she saw the deer that she begged Rama to catch it for her. Rama was worried that this was some demon trick to try and split them up, but Sita pleaded with Rama, until he agreed to try and catch the deer for her.

As soon as Sita was alone, the demon Ravana swooped down and swept Sita up into his chariot pulled by winged monsters. Despite her terror Sita thought quickly and scattered her jewelery piece by piece - first her golden anklets, then her earrings, then her glittering scarf - as a trail for Rama to follow. Far below a white monkey looked up and, seeing the glittering jewelery, thought the stars were falling.

In the midst of the forest, Rama tracked down the beautiful deer. But when he caught hold of it, the deer changed into a terrible demon that broke away from Rama’s grasp and flew into the sky. Realizing that he had been tricked, Prince Rama ran back to the cottage as fast as he could, his heart filled with dread. Finding Sita gone, he searched frantically until he came upon the trail of jewelery that Sita had left.

Rama followed this golden trail until he met Hanuman, the white monkey, who had seen Sita’s jewelery fall from the sky. Hanuman was a very special monkey because he was the monkey king. Hanuman took Rama to the monkey city, that lay under the hills in a giant cave. All the monkeys of the city were called to the marble square in the center of the city, and messages were sent out to monkeys all over the world. They came in their millions from the woods and caves, and with them came their friends the bears. Twenty-three million animals filled the city and covered the hills like a great shaggy sea. After they had heard what had happened, they spread out to search the world for Sita.

It was the monkey, Hanuman, who came to the island where Sita was being held prisoner. The monkeys and bears with him stared in despair at the giant crashing waves that surrounded the island, but Hanuman, the son of the wind god, climbed to the highest hill, took a mighty breath and leapt into the clouds, and over the crashing waves. He landed on the island and quickly found Sita in a grove of trees near the palace. There she sat refusing to marry the evil Ravana.

Sita was overjoyed when she found out who Hanuman was and she gave him a pearl from her hair to take to Rama. Then, Hanuman bounded away to fetch Rama and Lakshmana, and the great army of monkeys and bears.

But still the giant ocean waves kept Rama and his army away from the island. And so the army began to build a bridge of rocks and grass and sand.

The squirrels came running out of the woods to help, every animal - large and small - contributed to the building, and soon the bridge stretched a hundred miles to the island, and the animals poured across their bridge.

Long and terrible was the battle, as the animals fought the evil demons. Many great deeds were done, until at last Rama faced the demon Ravana on the battlefield. With his arrows Rama struck again and again at the heads of Ravana but, each time he chopped one off, a new one grew.

Then Rama took up his special bow and arrow that had been made by the sky god. He chanted a special prayer and shot. The gods of wind and fire guided the arrow and it pierced Ravana’s chest in a blinding flash. Ravana fell dead in an instant.

The entire world rejoiced. The reign of the demons was over and Rama and Sita returned to their own country to rule. In celebration, the gods showered flowers from the sky, and the people lined the streets with flags and garlands. In every home, an oil lamp was put in the window to welcome back the Rama and Sita and their great army. The royal couple ruled happily for many years until it was time for them to leave their life on earth and return to heaven.

Source-as retold by: www.naturenest.wordpress.com
The complete story in English: Rama and Sita: A tale from Ancient Java, as told by David Wietzman