Wednesday, August 19, 2015
Via Hadley-Ives family update
A response to a Gay Baha'i -
Back before the Internet's widespread use, when people were using
electronic bulletin boards and e-mail lists to discuss various things, I
was often engaged in groups that discussed the Baha'i Faith. Back
then, a common topic was the fact that our religion, the Baha'i Faith,
teaches that people ought not express love through homosexual behaviors.
The sources of that teaching, the actual teaching, how that teaching
is interpreted, what was actually intended, how the teaching is
implemented in Baha'i community life... all these things were regularly
discussed. And then, in the later 1990s more people became involved in
internet discussions of these things. It seemed to me the same things
kept getting discussed, and the same ideas were repeated so often that I
became very bored with the whole topic. It's been over ten years since
I've ever posted on this topic, but a recent blog post inspired me to
write about it again. I think I offer a few insights that are not often
repeated in these discussions.
I've never actually cared much about this issue. For a while, perhaps
for several months when I was in my late teens or early 20s, I did think
that homosexuality was probably unhealthy or wrong, but I never felt
any emotional negativity about gay people. I've had very close friends,
whom I loved very much, admit that they felt homosexual attraction to
me, and I have felt some slight regret that I was never able to
reciprocate those feelings in any way, and I have sometimes felt that my
non-sexual or non-erotic love for other men has been devalued because,
in general, American culture devalues non-sexualized love. But, anyway,
gay behaviors don't strike me as worth much attention, outside of the
social context that makes them important (because of the persecution of
gay people). I understand that because many people feel extremely
prejudiced against gay people, and society inflicts harm on gay persons,
therefore we have a need to protect the rights of gay people, and
defend them, and so forth, and that appeals to me. But, having never
had strong emotions about it, I sometimes don't understand the fuss at
an emotional level. Some people enjoy playing chess, and some don't,
but who cares? If there was no persecution and discrimination against
homosexuality, people's sexual orientation would be, for me, of about
the same importance as people's orientation toward enjoying a game of
chess.
I am, however, very thankful for the social critique that gay activists
have brought to us, because in my opinion, heterosexual behaviors are
generally quite problematic in this world; and I think gay theorists
give us some very useful insights into the problems of sexism,
homophobia, machismo, and so forth.
Anyway, I'll share my response to the blog post here on my own blog. The original post to which I was responding was at this link, and may still be there.
*******
Thanks for sharing a lovely essay with the world. Your heart seems pure
and loving, and your faith seems strong. I agree with your friend, the
Baha'i Faith needs famous gay Baha'is who stick with the Faith.
A few points to consider:
Homosexuality and homosexual behaviors, and the experiences of
homosexual behavior or identity, will be extremely diverse. In different
times and places, with various cultures, such behaviors have been quite
frequent or extremely rare. Evidently, the social context matters for
how people express their sexuality.
There is always a biological (emerging from our biochemistry and
evolution quite independently of the family and cultural environment we
grow up in) element to everything in human behavior. Obviously. What
else could there be? Even supernatural or spiritual aspects will be
manifested in actual body changes and chemistry, which will exist
because of biological evolution.
Homosexual behavior and feelings, or sexual orientation, in general,
speaking about populations of humans, seems to exist along a continuum,
which is sometimes measured by the Kinsey scale. If you are at an
extreme end of the Kinsey scale, your orientation may be purely
homosexual or heterosexual, but some sexuality researchers believe most
people exist along the continuum, and it is our language (which divides
us into pure categories) which pushes us into "homosexual" or
"heterosexual" categories (although, if you are at extreme end of the
scale, you would presumably be purely homosexual or heterosexual, and
so, from that point of view, it might be appropriate to think of the
issue in dichotomous--homosexual or not homosexual--terms).
All speech is, to some degree, political. After all, Baha'u'llah
pointed out that "utterance is an essence which aspires to exert an
influence". When we use language, we are attempting to influence
others. "Politics" (broadly defined) is the effort to influence others.
So, suggesting someone's work is "politically motivated" rarely tells
us much that is useful. What work isn't?
The Baha'i Faith and the "Cause of God" can be understood in many ways.
In one sense, the Baha'i Cause is the general cause of God for this age
and for all ages: people ought to create societies that maximize human
flourishing and happiness; people ought to be ethical and treat each
other well; men and women ought to be equal; prejudices should be
eliminated; peace should replace war; justice should dominate, while
tyranny and injustice should be diminished; people should cultivate
their spiritual natures and seek to worship and respect the Divine, etc.
In such a general sense, many people who have never heard of the Baha'i
Faith are already "Baha'is". In another sense, Baha'is are members of
the organized religion of the Baha'i Faith. To what extent that
organized religion is an imperfect but honest attempt by flawed human
beings to create a system and organization that reflects the intentions
of Will of the Creator of the Universe, and to what extent it is an
actual incarnation of the Will of that Creator, is somewhat mysterious,
and it may be impossible to distinguish those two aspects of religion
(its existence as a creation of humans and their societies, and its
existence as a supernatural embodiment of Providence). In another
sense, the "Baha'is" are persons who actually live up to the teachings
and ideals promoted and revealed by Baha'u'llah, and in that ideal
sense, everyone can strive to be a Baha'i, but no one should expect to
actually be one, just as no one can realistically expect to be "perfect"
in some absolute moral sense.
Baha'i individuals and Baha'i communities vary tremendously in regards
to their strengths and weaknesses, their failures and successes. Gay
Baha'is might be able to find complete acceptance and love in some
Baha'i communities, and certainly in some loving friendships with Baha'i
individuals, whereas in other communities the homosexual Baha'is might
suffer cruel persecution and ostracism.
Religions must offer guidance to persons in many different cultures, in
many different times. On one hand, they need to stand above historical
trends, so they can condemn what is wrong, even in times when what is
wrong becomes widely accepted. On the other hand, they must also be
flexible, embracing moral thinking and new insights about reality as
civilization advances and humanity matures.
When it comes to moral laws and truth, we must consider what is
absolutely true, and what is true in particular contexts. As a thought
experiment, imagine that homosexual identities and behaviors are
objectively morally correct and favored by God in 0.5% of humanity,
discouraged but tolerated in 1.5% of humanity, and spiritually harmful
in 98% of humanity. Suppose that human nature being what it is, if a
religion is entirely supportive of homosexual behaviors and identities,
5% of the population would identify as homosexual, and 20% would
sometimes engage in homosexual behaviors; whereas if a religion is
mildly unaccepting and discouraging, only about 0.5% of its believers
will take on the homosexual identity and perhaps fewer than 2% will ever
engage in homosexual behaviors. From a utilitarian point of view, if
that was the objective situation, which position would be more
spiritually healthy for the religion to take? But, I'm not a strict
utilitarian, and the psychological and social suffering of the small
minority who would persist in following their core nature in their
homosexuality while worrying about their rejection of the guidance
offered by their religion concerns me. And, by the way, I'm not at all
certain the scenario I've suggested bears any resemblance to the actual
situation. Perhaps homosexuality in the modern North American sense is
objectively morally neutral, and what Shoghi Effendi was describing was
the homosexual behaviors he knew from the Middle East and upper-class
1920s England. Or, perhaps homosexuality really is a spiritual sickness
or distortion in all its forms and manifestations. I don't know, and I
don't even have an opinion, it just doesn't matter to me, as there are
so many other problems in the world that are very clearly wrong.
God doesn't seem overly concerned with our psychological suffering or
physical suffering. After all, this universe relies on natural
selection, with all the death and misery that includes, and uses
predation, competition for scarce resources, mutations, diseases, and
death, as the process that forms atoms and molecules into bodies capable
of manifesting the human spirit. Also, natural evil, like the disasters
that kills thousands, millions, or possibly somewhere in the universe,
billions of lives, seem fairly regular. God seems mostly concerned with
our spiritual well-being, and supposedly, when we understand that, the
emotional, mental, and physical suffering we sometimes endure may seem
more acceptable, since such suffering offers us opportunities for
spiritual growth.
I hope some of these ideas or observations are useful in our mutual
search for truth and "whatever is pleasing to God". Please remember
that I write with no more authority than anyone else on this subject.
Visit the original here
Via Sri Prem Baba: Flor do Dia- Flor del Día - Flower of the Day 19/08/2015
“Todo filho desta Terra quer sentir alegria. Todos estão em busca
disso. Essa busca nos move e nos leva a realizar diferentes experiências
na vida. Algumas delas proporcionam alegria, mas muitas vezes também
nos levam ao sofrimento. Vamos nos movendo de uma experiência para
outra, de um relacionamento para outro, até que percebemos que essa
alegria passageira não é suficiente, porque ela sempre vem com esse
outro componente: o sofrimento. Com
isso, ansiamos transitar desse estado de dualidade para um estado de
unidade e equilíbrio, no qual a alegria seja permanente. Aí se inicia a
busca pela iluminação espiritual.”
“Todo hijo de esta tierra quiere sentir alegría. Todos están en busca
de eso. Esta búsqueda nos mueve y nos lleva a realizar diferentes
experiencias en la vida. Algunas de ellas proporcionan alegría, pero
muchas veces también nos llevan al sufrimiento. Nos vamos moviendo de
una experiencia a la otra, de una relación a otra, hasta que percibimos
que esta alegría pasajera no es suficiente, porque ella siempre viene
con este otro componente: el sufrimiento. Con eso, ansiamos transitar de
este estado de dualidad hacia un estado de unidad y equilibrio, en el
cual la alegría sea permanente. Ahí se inicia la búsqueda por la
iluminación espiritual.”
“All children of this world want to feel joy. Everyone is in pursuit of this happiness. This search moves us and takes us towards different life experiences. Some of these experiences are joyful, but they oftentimes lead us to suffering as well. We continue moving from one experience to another, from one relationship to the other, until we realize that this fleeting happiness is not enough. This happiness always comes with another ingredient: suffering. Due to this, we yearn to transition from the state of duality to a state of unity and equilibrium, where joy is permanent. This is where the search for spiritual illumination begins.”
“All children of this world want to feel joy. Everyone is in pursuit of this happiness. This search moves us and takes us towards different life experiences. Some of these experiences are joyful, but they oftentimes lead us to suffering as well. We continue moving from one experience to another, from one relationship to the other, until we realize that this fleeting happiness is not enough. This happiness always comes with another ingredient: suffering. Due to this, we yearn to transition from the state of duality to a state of unity and equilibrium, where joy is permanent. This is where the search for spiritual illumination begins.”
Today's Daily Dharma: The Mere Fact of Being
The Mere Fact of Being
It
is precisely our recognition of life’s inevitable hardships, along with
our uprooting of the attachment that exacerbates them, that allows us
to appreciate the mere fact of being. Suffering and its unwholesome
causes are not to be escaped but to be confronted—and eventually
transformed into wisdom and compassion.
- Rev. Patti Nakai, "Someone Is Jealous of You"
Tuesday, August 18, 2015
Via Sri Prem Baba: Flor do Dia- Flor del Día - Flower of the Day 18/08/2015
“O caminho da autorrealização é o caminho da união. Quando se realiza,
você experiencia essa união - dentro e fora. Dentro porque ocorre uma
integração das várias partes de você que estavam separadas, ou seja,
tudo aquilo que você desconhece a respeito de si mesmo é trazido à
consciência; tudo que está no plano da sombra é iluminado; tudo que está
na periferia é trazido para o centro. E quando ocorre essa integração
dentro, você percebe que não há
separação entre você e o mundo lá fora, já que a separação que está fora
é somente um reflexo da separação que está dentro.”
“El camino de la autorrealización es el camino de la unión. Cuando te
realizas, experimentas esta unión - adentro y afuera. Adentro porque
ocurre una integración de varias partes tuyas que estaban separadas, es
decir, todo aquello que desconoces acerca de ti mismo es traído a la
conciencia; todo lo que está en el plano de la sombra es iluminado; todo
lo que está en la periferia es atraído al centro. Y cuando ocurre esta
integración adentro, percibes que no hay separación entre tú y el mundo
exterior, ya que la separación que está afuera es solo un reflejo de la
separación que está adentro.”
“The path of self-realization is the path of union. When we awaken, we experience this union: internally and externally. Internally, the various parts of us that were once separate begin to integrate. Everything that was unknown to us about ourselves is brought to consciousness. All that exists in the realm of the shadow is illuminated. Everything that was on the periphery is brought to the center. When this integration happens within, we perceive that there is no separation between ourselves and the external world. Any separation that exists outside is merely a reflection of the separation that exists within.”
“The path of self-realization is the path of union. When we awaken, we experience this union: internally and externally. Internally, the various parts of us that were once separate begin to integrate. Everything that was unknown to us about ourselves is brought to consciousness. All that exists in the realm of the shadow is illuminated. Everything that was on the periphery is brought to the center. When this integration happens within, we perceive that there is no separation between ourselves and the external world. Any separation that exists outside is merely a reflection of the separation that exists within.”
Today's Daily Dharma: What Meditation Is About
What Meditation Is About
When
you feel the fear and you feel the rage in meditation, there’s no
storyline. . . . Meditation practice is about the experience of what is, of what’s going on. That is what is liberating. And this truth is quite beyond 'the story.'
- Gavin Harrison, "Lotus in the Fire"
Monday, August 17, 2015
Via SBMG:
"In the twenty-first century, we will have to practice meditation collectively- as a family, a city, a nation, and a community of nations. The Buddha
of the twenty-first century - Maitreya, the Buddha of Love- may well be a
community rather than an individual. Sanghas that practice loving
kindness and compassion are the Buddha we need."
- Thich Nhat Hanh
- Thich Nhat Hanh
Via Sri Prem Baba: Flor do Dia- Flor del Día - Flower of the Day 17/08/2015
“Conscientes disso ou não, nos movemos da consciência humana em direção
à Consciência divina. Porém, algumas dimensões da consciência humana
ainda são tão primitivas que se assemelham à consciência animal, na qual
a crueldade serve para suprir o instinto básico de sobrevivência. Na
natureza, muitas vezes é necessário ser cruel, como um animal que se
alimenta do outro para sobreviver. Isso não é certo ou errado, simplesmente
é. Mas, aos poucos vamos alcançando dimensões humanas mais elevadas, e à
medida em que nos libertamos da crueldade e nos tornamos capazes de
amar, esse amor nos conduz à Consciência divina.”
“Conscientes de ello o no, nos movemos de la conciencia humana en
dirección a la Conciencia divina. Sin embargo, algunas dimensiones de la
conciencia humana aún son tan primitivas que se asemejan a la
consciencia animal, en la cual la crueldad sirve para suplir el instinto
básico de supervivencia. En la naturaleza, muchas veces es necesario
ser cruel, como un animal que se alimenta del otro para sobrevivir. Esto
no está bien ni mal, simplemente es. Pero, poco a poco, vamos
alcanzando dimensiones humanas más elevadas, y a medida que nos
liberamos de la crueldad y nos volvemos capaces de amar, este amor nos
conduce a la Conciencia divina.”
“Whether we are aware of it or not, we move from human consciousness towards divine consciousness. However, some dimensions of human consciousness are still so primitive that they resemble animal consciousness. In this animalistic state of awareness, cruelty results from a basic survival instinct. In nature, it’s often necessary to be cruel, so that one animal preys on another animal in order to survive. This is not right or wrong; it simply is the way things are. Gradually, as we reach more elevated dimensions of human awareness, we free ourselves from cruelty and become capable of loving. This capacity to love is what then guides us towards divine consciousness.”
“Whether we are aware of it or not, we move from human consciousness towards divine consciousness. However, some dimensions of human consciousness are still so primitive that they resemble animal consciousness. In this animalistic state of awareness, cruelty results from a basic survival instinct. In nature, it’s often necessary to be cruel, so that one animal preys on another animal in order to survive. This is not right or wrong; it simply is the way things are. Gradually, as we reach more elevated dimensions of human awareness, we free ourselves from cruelty and become capable of loving. This capacity to love is what then guides us towards divine consciousness.”
Today's Daily Dharma: Direct Liberation
Direct Liberation
The
Buddhist teachings say that when we can actually feel pain directly, we
spontaneously let go, just as feeling the hot handle of a cast-iron
skillet makes us let go. When we feel the powerful, undeniable suffering
of jealousy, we want liberation in the most direct way possible. We
feel it, and we let go.
- Judith Simmer-Brown, "Transforming the Green Ey'd Monster"
Sunday, August 16, 2015
Via Sri Prem Baba: Flor do Dia- Flor del Día - Flower of the Day 16/08/2015
"Quando a mente se aquieta, tudo fica bom. Assim, quando Deus quer, ele
te pega. Mas eu descobri que Deus sempre quer te pegar; ele está sempre
de braços abertos. O que ocorre é que o ser humano ainda não aprendeu a
usar esse instrumento que lhe foi dado, esse grande poder que é a
mente."
Satsang completo -> bit.ly/1TIbdhM
Satsang completo -> bit.ly/1TIbdhM
“Cuando la mente se calma, todo está bien. Así, cuando Dios quiere, él
te agarra. Pero yo descubrí que Dios siempre quiere agarrarte; él está
siempre con los brazos abiertos. Lo que ocurre es que el ser humano aún
no aprendió a utilizar este instrumento que se le dio, este gran poder
que es la mente”
“Once the mind quiets down, all is well, and when God sees fit, God catches a hold of us. I have discovered that God’s arms are always wide open, waiting to catch us. But human beings have not yet learned how to properly use this powerful instrument of the mind, making it still so God may take us…”
“Once the mind quiets down, all is well, and when God sees fit, God catches a hold of us. I have discovered that God’s arms are always wide open, waiting to catch us. But human beings have not yet learned how to properly use this powerful instrument of the mind, making it still so God may take us…”
Today's Daily Dharma: The Fact of Suffering
The Fact of Suffering
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The
Four Noble Truths are grounded in the fact of suffering. People might
think that's negative, but it's only the truth. It's our human
condition. So Buddhism has us just look at it nakedly. Look and ask
yourself, 'What is this? What am I?'
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