Our journey of writing “Nexus” began during a seminar led by Richard G. Green. We didn’t know it then but Richard would become our writing mentor.
The seminar was about Native story-telling but you anyone was welcome to attend, Native and non-Native. During the seminar, Richard talked about the importance of finding your voice and how writing can be therapeutic. All interesting stuff but what really got us was when he described the eccentric fixtures of a writer’s mind.
While at a bus stop, most people are too busy with their own concerns. But not the writer who is busy checking everyone waiting at the bus-stop. She would create a whole story about each person from just watching them. Amazing Richard was completely describing us our innate curiosity for people and the world.
Most writers are in denial of the fact that they are writers. So, during the break, 6′2″ Richard stood over 5′2″ Deborah and firmly asked: “Are you a writer?”
She hesitantly answered “yes” not knowing what she was getting into. We felt an excitement from admitting that we’re writers. It’s amazing how much energy we put into not admitting something to yourself and when you do then you feel a release.
A unique contribution of Geertz, in terms of religious perspective, is his focus on how religions function in people’s lives. In this article I will focus precisely on how Geertz understands religious symbols to be a link of belief & ethos, that mutually confirms one another and makes ethos justifiable. I will also relate the use of religious symbols to Scripturalism, as a counter-tradition against maraboutism and illuminationism. Geertz shows how religion helps the society and culture function as a whole. Furthermore, from Geertz’s perspective, religion can be seen as a process, in face of changing patterns of belief and ethos.
Geertz describes the heart of religious perspective as:
“the conviction that values one holds are grounded in the inherent structure of reality, that between the way one ought to live and the way things really are there is an unbreakable inner connection.” (Geertz, 1968, 97)
The unbreakable inner connection that Geertz refers to, is achieved by means of sacred religious symbols. What sacred symbols do for people (who maintain the symbols as sacred) is firstly to “formulate an image of the world’s construction” (97) and secondly they provide a “program for human conduct” (97). The two aspects of sacred symbols mutually confirm one another. The sacred symbols are “mere reflexes” (97) of one another and make the way people do things justifiable. Such sacred symbols:
“render the world view believable and the ethos justifiable and they do it by involving each in support of the other” (97)
The framework to perceive reality is believable in response to the ethos it has been formed from. The ethos is justifiable because the world view or framework is considered true.
One can see that in response to the above description, one of Geertz’s unique strengths (as a consequence from the study of religion) is delineating religious patterns. The belief system acts as a symbolic sacred framework through which the truth of reality is understood. The sacred symbol of belief also provides a guide for action and conduct in everyday life.
Geertz relates the sacred symbol, to the Indonesian and Moroccan Islamic cultures. In doing so Geertz reveals religious patterns and social process in both of these cultures. According to Geertz, Indonesian illuminationism portrays a reality that is “an aesthetic hierarchy culminating in a void, and projects a style of life celebrating mental poise” (98).
In contrast, Gertz portrays Moroccan maraboutism with a conception of reality as “a field of spiritual energies nucleating in persons of individual men, and it projects a lifestyle of moral passion” (98).
According to the study by Anthony F. Wallace on The Prophetic Personality, in a situation of cultural crisis, a prophet will arise to lead the human community into a revitalization movement culminating in social and religious progress. Geertz’s model of Moroccan maraboutism portrays Lyusi as the prophetic hero who arises and promotes progress in face of crisis, by means of confrontation, “strong-man politics” and the pious “virtue of a saint” (33).
In contrast, Indonesian illuminationism portrays a prophetic hero, who would be considered unmanly in Morocco. Kalidaga is the Indonesian prophet who resolves the cultural crisis of Indonesia by means of stillness. Geertz’s unique strength in the study of religion surfaces in the above examples. He shows that religion does work; that religion is a process that creates change, progress and growth, that religion modifies, to try to help make society work. In relation to the Indonesian and Moroccan culture, the sacred symbol of the prophet changed, because those types of forces were necessary to bring about progress in their specific cultures, even though both cultures were Islamic. Geertz shows a concrete example of how sacred symbol, even though changing, links religious belief (ie. the image of the prophet) to ethos (the type of action a people deem justifiable in order to achieve progress and resolution of cultural crisis).
Another of Geertz’s unique contributions to the study of religion is, understanding of religion as a pattern, an unconscious process of selection and absorption and re-working. Geertz contrasts two quite different civilizations, the Moroccan and Indonesian in terms of a micro-level of study, by means of his own experiential research. He then uses what is found in the micro-level study and applies it to the macro-level for an overall view of the process and patterns of religion–in terms of the analysis of culture and how religion grows out of and ultimately beyond that culture (94). A religious pattern according to Geertz, is a dialectic or religion transcending culture (and common sense) and vice versa. Thus, Geertz leads one to understand religion and ethos (common sense action) in terms of one another.
The Scripturalist interlude is an example of a changing pattern at work in both the Indonesian and Moroccan civilizations.
The three forces whose impact is found (during the Scripturalist interlude) in both civiliztions are “the establishment of Western domination, the increasing influence of scholastic doctrinal…scriptural Islam, and the crystallization of the activist nation-state. These three processes of cultural, social change together have changed the “old-order” Indonesia and Morocco. ‘A step backward often emerges before a leap itself is taken’ ” (69). Both civiliztions have responded to social changes by stepping back into a re-discovery of the Scripture. Scripturalism surfaces as the adaptive change of religion in response to the impact of social change. Sacred symbols once again link the new frameworks of belief and ethos. Through the altered social situation sacred symbols have transformed from:
“religious symbols of imagistic revelations of the Divine, evidences of God, to ideological assertions of the Divine’s importance, badges of piety …” (61)
This process has been common to both the Indonesian and Moroccan culture, as has been the “loss of spiritual self-confidence” (62)
As a result the attractiveness of the religions of Kalidaga and Lyusi is still present, but the certitude these traditions used to produce is not present, since social conditions have changed over time. The Islamic Scripturalist Interlude has been an attempt to re-establish the “original” religious beliefs, while simultaneously being progressive and modern (63).
The Indonesian general scripturalist movement has been mostly associated with the word santri (religious student). In Morocco it has centered around the same type of figure called a taleb. The movements were not highly organized. What became of these movements, or shift back to ‘orthodox belief’ created the new ethos of pilgrimage to Mecca, the Muslim boarding school, and the internal market system (67). These three newly adapted ways of human action became sacred symbols, linking belief to action or ethos. The Scripturalist interlude was the Islamic attempt to adapt religion in order to solve a situation of social response to:
“the industrial revolution, Western intrusion and domination, the decline of the aristocractic principle of government, and the triumph of radical nationalism” (57).
The classical religious styles, illuminationism and maraboutism, no longer have the definition they once had. Geertz shows, through his description of the Scripturalist interlude, the changing pattern of religion, as an interplay with a changing culture.
The result is described by Geertz as “radical fundamentalism and determined modernism” (69). Islam then becomes a “justification for modernity without itself actually becoming modern” (69). The new figures of spirituality surface, during the scripturalist interlude, as President Sukarno and the Sultan Muhammed V. (instead of Kalidjaga and Lyusi of classical times).
Once again, we can see the emerging pattern of the prophet leader who tries to establish order out of a cultural crisis and change. Sukarno promotes nationalism, humanitarianism, Democracy, Social Justice and Belief in God (85). Mohammed V seemed to be of genuine piety and became a popular hero, leading an independent Morocco (80). The Scripturalist Interlude reinforces Geertz’s religious perspective of religion as process.
In conclusion I have discussed a few of Geertz’s strengths in relation to the study of religion. Geertz combines phenomenology, with social historical, and anthropological approaches to the study of religion. Unique is his micro-level method of anthropological field research, applied to a macro-level understanding of the emerging patterns of religion.
Geertz has shown how religious symbols link belief with ethos and how Scripturalism has acted to further the process of religious and social change in Morocco and Indonesia. The emerging process of changing religious patterns in mutual confirmation with social change, readily coalesce with the function of religion (within any civilization) as progressive, even though passing through a series of vicissitudes.
Works Cited
Geertz, Clifford. Islam Observed, 1968, University of Chicago Press, Chicago.
My trip to India offered many glimpses into life of people that I met on my journey into many villages and cities.
As I was only a visitor, my experiences offered cursory glimpses into that life. Still I travelled outside the regular confines of most tourists. So I was able to see aspects often missed when you’re escorted by taxi from one place to another.
What I saw was a rawer version of India, closer to the lived experience of most Indians. As I knew Hindi and Punjabi, I could interact with people that I met on the streets and in the bazaars.
Wow, what amazing new insights the trip offered for my next book!
Oh, I guess I need to update everyone….Well, Deborah and I are at it again. We’ve teamed up as a writing duo. This time to write a non-fiction book.
We’re looking to stretch the boundaries of books like “The Secret,” “Law of Attraction” and “Ask and It Is Given.” Insights from our current book, Nexus: A Neo Novel, which has gained a dedicated following, will be integrated into the next book.
We’re totally busy with our new project but we’d love to share info on our blog about it as time permits.
During my trip my sister, Amardeep, and I took some amazing photos. One of the poignant photos was taken by her after a visit at an ashram in Central India. The photo is heartbreaking and it also affirms the bonds of love.
I am a Canadian of Indian heritage with an intimate attachment to my culture and religion as a practicing Sikh. Over the past twenty years of living in Canada, I have developed a Western intellectual sensibility in my approach to the world balanced with my Indian roots. I embody a mix of both East and West in different aspects of who I am.
After more than twenty years, I am now traveling to India for over two months at end of October 2007 to the beginning of January 2008. I will be going to India as an expatriate. Will I find that I am more Indian or Canadian?
I am sure this question will present itself at some point in my journey to India. My journey will also be uniquely spiritual because India has given birth to many faiths, including Hinduism, Buddhism and Jainism. While in India, I will visit many sacred places associated with each religion.
One of the youngest religions in the world, Sikhism, also started in India and as a Sikh, I will visit many historical shrines starting with the famous Golden Temple in Amritsar.I will travel with my sister, Amardeep, my mother, Surjeet, and a number of relatives at different phases of the trip.
As a writer, my travels will offer depth of experience that will inform my writing. I will draw from my spiritual experiences in my writing. So I will keep a journal and take a lot of photos. I was involved in a car accident. So this will influence my activities and I will need to take more breaks during an extended train or bus ride. With proper care and consideration, I’m confident that I’ll have a fun and safe trip.
I will share information about many places in Northern and Central India that I will visit. If you have any advice or insights on the places I’m visiting, or to share your own experiences you can post a message on this Blog for my first book - Nexus: A Neo Novel, which offers a soul-searching journey of people at a yoga retreat.
Cheers,
Deborah and I are embarking on a new book with the ongoing success of our current novel, NEXUS, which is available by clicking “BUY NEXUS” on the top right corner of your screen.
The new book will be non-fiction and it will delve into exploring the Law of Attraction from a more holistic and spiritual perspective.
We have read a number of wonderful books on the subject, including books by Abraham-Hicks, Michael J. Losier and “The Secret” by Rhonda Byrne. A lot of the ideas are being revealed to us, which immensely expand our understanding of how to live the Law of Attraction in our everyday life.
We have developed an outline based around our inspiration and I will be traveling to India to get a better spiritual perspective on those ideas.
TRIP TO INDIA
I will visit Himalayan hill stations, including Dharmashala where exiled Tibetan community and Dalai Lama reside. As a Sikh, no trip to India would be complete for me without a visit to the Golden Temple in Amritsar.
Mathura-Vrindavan and Varanasi will offer a glimpse into two important Hindu holy cities. Aside from the Mughal influence in Northern India evident in cities such as Agra, Islamic shrine dedicated to Sufi Saint Chisti in Ajmer would be wonderful to explore along with Jama Masjid in Delhi, which is the largest mosque in India.
I would also like to explore Haridwar, an acient pilgrimage site, and Rishikesh, which was put on the map for the West by the Beatles visit in 1968 and today its dotted with numerous yoga ashrams. Both cities are located in beautiful Uttarakhand state.
This is only a glimpse of what I’d like to explore while in India. What I actually see depends on time and how much my family and I want to linger at each place. At times depth of exploration is better than breadth.
“The Secret” has offered many positive ideas, though I share many of the concerns expressed in this post by Dan Millman as highlighted in Balance “Secret Principles” with Compassion. Dan has respectfully critiqued “The Secret” with a succinct understanding.
As many of you know Dan is the author of many spiritually insightful books on personal transformation, including Way of the Peaceful Warrior, which has been made into a successful movie called Peaceful Warrior in 2006 starring Nick Nolte. Here is Dan’s insightful post on “The Secret”:
Some weeks ago, a young man wrote to us, declaring, “In six months I’m going to have three million dollars, the woman of my dreams, and a beautiful house – because I’ve seen . . . The Secret!
The Secret, for those of you who haven’t yet heard, has become an internet phenomenon. It began as an Australian television production featuring a number of well-known authors and pundits, speaking about the “Law of Attraction.” This law says that we attract or manifest into our lives what we think about or focus on or earnestly desire.
As fate would have it, the producers, in a stroke of foresight, ended up delivering this 90-minute program via internet. One can go to the web site, watch a dramatic teaser, sign up, pay a mere $4.95, and download the program to watch to one’s heart’s content — to learn “The Secret.”
I’m not surprised by the popularity of this program. Magical thinking has huge appeal for many – especially when it intersects with ideas from quantum physics and metaphysical science.
In this respectful critique, I’m going to first express what I genuinely like about the program:
I find much of the program up-beat, good hearted, encouraging. It also has excellent production values, cinematography, effects, and sound. And the editing is excellent. I’m especially impressed by the cutting-edge method of delivery — internet streaming — ushering in a new era of movies on demand with the click of a mouse.
I also like the message that what we bring into our lives begins with a vision, a longed-for aspiration — a good reminder for those of us who haven’t yet stretched the wings of possibility and allowed ourselves to embrace higher possibilities. If The Secret opens the way to expanded dreams, it serves a useful purpose.
What concerns me, however, are the program’s primary suppositions. The message, repeated in different words by the various guests, is that if we simply intend and visualize and dream big enough, we can “manifest” all our dreams — effortlessly, magically, mystically.
However, this “Law of Attraction” does not, in my view, qualify as a law at all. In my book, The Laws of Spirit, I present twelve spiritual laws (including, to name a few, the laws of balance, choices, process, faith . . . action, surrender, and unity) — laws which apply consistently and universally to everyday life. This quality of consistency is essential to any law, and differentiates it from proverbs, principles, or aphorisms, which may or may not apply. In other words, a law works every time here on Earth, much like the law of gravity.
In any case, this “Law of Attraction,” as taught many decades ago by metaphysicians like Catherine Ponder and others, is certainly a positive and expansive idea. But dreams, desires and visions are only the beginning — they must be followed by focused effort over time – something barely mentioned in the “Secret” production.
Thomas Edison wrote, “We often miss opportunity because it is dressed in overalls and looks like work.” It has the ring of truth, doesn’t it? But suggesting that we need to work hard over time to achieve our goals doesn’t sell well. It isn’t sexy or fascinating, or sound much like a “Secret.” Common sense rarely does.
In “The Secret,” we personally witness a little boy who wishes and hopes for a bicycle—he thinks about it, visualizes a bike, cuts out pictures from a magazine. And lo and behold, one day he opens a door and there is his new bike! Personally, I would have been more drawn to see him walking a paper route, or doing chores to earn some money, or at least asking his parents directly for a special Christmas gift. Which reminds me of a story I relate in Living on Purpose:
Louie goes to church every Sunday and prays to God, “Dear Lord, I’ve been a good and devout man for many years, living according to your Laws, doing acts of charity, serving the poor, supporting my family. So please, please, let me win the lottery just once!” He repeats this plea every week for years, but his entreaties go unanswered. So Louie starts to pray to win the lottery every night and every day. Until one day, he hears a voice thunder down from the heavens: “Louie, will you at least go half-way with me and buy a ticket?”
That’s all I’m suggesting — a simple point ignored by “The Secret” — go to the effort to buy a ticket. Or as an Arabic sage once said, “Trust in God . . . but tie your camel.”
So if you wish to be successful, dream big, but start small — then connect the dots. In other words, start with a vision, then take baby steps. Neither dreaming nor wishing nor magical secrets get the laundry done.
The biggest issue I have with programs like The Secret (or other idealistic notions such as learning “positive thinking”) is that when their magical methods don’t work, we end up believing that it’s our fault, our lack, our fault. We believe that if we had truly deserved it, or really applied ourselves, or focused more intently, or visualized more clearly with a sincere heart, surely it would have worked.
The Secret, then, with its lovely and uplifting promise, is a foolproof supposition: If we don’t heal, manifest, get what we want, it’s due to our own lack of faith.
Or maybe it’s because we forgot the “taking action” part . . .
There are some successful people who claim to have mastered “The Secret” and who have manifested their dreams and desires. Few of them tell us about their years of struggle and labor and preparation.
By all means strive in the direction of your dreams! Visualize a grand life! Then get to work. While we cannot control the outcomes, we can control our efforts. And by making the effort, we increase the odds of creating a larger life.
I close with my warmest wishes, and with a reminder from Henry David Thoreau: “If you have built castles in the air, your work need not be lost. Now put foundations under them.”
You might also enjoy the following link to a short You Tube commentary on “The Secret” from an Advaita Vedanta perspective:
As a post-script, both for those who mistakenly believe that I support the message of “The Secret,” and also for those who believe I’m being unjustly critical, I offer another articulate blogger’s comments about “The Secret”.
We felt this was an important article on emotions to share with our readers. Our novel “Nexus: A Neo Novel” also deals with uncovering layers of emotions and learning to deal with them. The following insights about your emotions presented by Aymen Fares are helpful and worth noting:
We have covered our thoughts and we have touched upon ego. This month we look at emotions. Emotions control most peoples lives. They are an inexplicable force that the majority of us have to deal with on a daily basis.
Think of your emotions in terms of energy currents. Imagine an energy field around you which changes shape, colour and texture as your emotions change. In spiritual terms this is called your astral body. Some people call this your emotional body or energy field.
Generally, your emotions serve your personality or your ego. If you wish to achieve a measure of personal development you must learn to master your emotions and not be ruled by them. This personal development is one of the first steps on the spiritual path of initiation and is also known as spiritually evolving. The goal of our personal development is to exercise control of our emotions. Energetically this is like calming the stormy sea and symbolically, emotions are represented by water.
This doesn’t mean that we do not ‘feel’ or that we should ’shut off’ as many people do, on the contrary the only way to master your emotions is to get closer to them and actually find out what you really are feeling.
Our emotional needs are often manifested in physical form. A simple example would be; eating, many people eat too many sweets. Sweets are often used as a reward by parents or eaten at celebrations and may be associated with happiness. People who are not happy have a subconscious craving to eat sweets. Emotions control this behaviour.
Other ways in which emotions dominate are numerous. You may seek to satisfy desire in many ways, food, money and sex are common ways to do this. Your subconscious emotional needs dominate and cause behaviour which is not ‘good’ for you.
We measure ‘good’ from a reference point of what you, the soul behind your ego, thoughts and personality wants. Through the veil of emotion and ego, a clear path is often needed before your true self is discovered.
The way to still the waters is to
1. Find out what you are thinking.
2. Respond, rather than react.
Reacting means you are usually expressing a negative emotion such as anger and jealousy. Please notice how I said expressing. If we respond rather than react we will still feel the emotion. We do not however have to express it in a negative fashion. This two step process is simple, but hard to put into practice, the heat of the moment often providing a difficult training ground.
A common way to overcome this difficulty is to work backwards. Start with the moments that cause you to react. Look at incidents that cause you to get emotional, situations where people ‘push your buttons’. Anger and Jealousy are easy places to start.
Look for the message about yourself, don’t just react.
Your emotions originate from thoughts. Unravel the thread. Find the thought pattern behind the emotion. All negative emotions start with a fear.
Take jealousy for instance. This is based on the fear of losing your partner. It also has it’s origins from the incorrect assumption that you posses your partner. This shows up as issues of self worth and it means that you are comparing yourself to another person and judging yourself as less.
Envy is another negative emotion and again the origin is fear. The focus with envy is on what we are lacking. What you are really thinking is “The other person has what I want” This is based on one of two ideas;
There is not enough for everyone and I might be inadequate
or
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I am not happy with myself or my situation.
This manifests with you launching an attack or belittling the person or object of your envy. Statements such as “I didn’t want that anyway” “That’s no good because…” mean you are focusing on what you don’t have.
Change your thoughts, focus instead on what you do have.
Once you are aware of the mechanics which come into play when your negative emotions are aroused, you have come a long way. What is required to finish the task at hand is a willingness to confront yourself. Remember, when emotions are raised in YOU, that is the signal for you to look inside. A common trap along the way is failure to look at yourself and instead look to the other person involved. This means you are not taking responsibility for your self. You need to shift the focus back onto you.
Finding and facing your fears is not always easy. All you need is light. Once you illuminate your fears to yourself, they quickly dissolve along with the accompanying emotion.
By Aymen Fares
Aymen Fares is an International Life Coach with clients all over the world. He is based in Melbourne Australia. Article originally posted on spiritual.com.au
Debby and I have for the past few months had thoughts germinating about a new book that we’d like to work on together. What’s our new book about?
Well right now that’s a secret but we’ll post more information when the time is right. So stay tuned!
Our thoughts have been building up over the last few weeks. The other night, Debby put our thoughts down on paper and created a clear outline for our new book.
I started to think how new ideas are generated.
I’ve found deliberate thoughts on generating new ideas are less successful than when you’re in a “free-flow” discussion. This is the reason why brainstorming exercises work so well.
You’re using your intuitive, creative mind to generate ideas without interference from your conscious mind. Debby and I have found that free thought that arises from a relaxed, creative space often yields best results for coming up with new ideas.
You’ll find some great examples of brainstorming strategies at Gallaudet University page on “Pre-Writing Strategies.” Debby and I have successfully used many of these strategies to generate ideas for our current book, Nexus: A Neo Novel.
Now we’re using them to generate ideas for our new book. We tend to use “Brainstorm,” “Outline” and “Mapping” in generating ideas. Which one will you use to unleash your creative powers?
…here’s a practical approach to promote healing and relaxation…
Green eucalyptus leaves are sweet, with a fresh, woody aroma. The genus name “eucalyptus” is derived from “eu,” meaning well and “kalyptos,” meaning cover. Aromatherapists and herbalists may interpret the name to mean “that which covers well a variety of common conditions.”
The oil of eucalyptus has been distilled since the late 1700s for chest problems and colic and is for external use only. It induces sweating and acts as a stimulant, antibacterial and astringent (cleanser). It’s also useful for stuffy noses and relieves respiratory conditions such as bronchitis, flu, asthma and coughs.
In aromatherapy, eucalyptus promotes activity, vitality and energy. The massage oil is effective for sore and aching muscles. Blend the following essential oils for a medicinal massage:
20 drops eucalyptus
20 drops rosewood
20 drops lavender
5 drops peppermint
5 drops wintergreen
Mix 36 drops of this blend with three ounces of sweet almond oil and shake. Massage into fatigued, aching muscles and joints.
To relieve pain from an aching back, neck and shoulders, arthritis, rheumatism, bursitis, stiffness or muscle soreness, first apply moist heat or take a hot bath with four drops of eucalyptus oil in the bath water.
For asthma, bronchitis, laryngitis and emphysema, place a few drops of eucalyptus oil on a cloth and inhale through the mouth, then exhale through the nose for 30 seconds. This also relieves symptoms of colds and flu, coughs, sinus and sinus headaches, stuffy nose or hay fever. Massage abdomen and chest for lower respiratory discomfort.
To heal cold sores on the outside of the mouth, dry the affected area with a cloth and then apply eucalyptus oil directly to the sore with your finger or a cotton swab. Repeat this process at least three times every 12 hours.
For rashes and insect bites, apply the oil directly to the affected area and repeat several times a day as needed. Four to five drops of eucalyptus oil in a foot bath provides relief to sore feet.
Eucalyptus is an antiseptic and the strongest natural germicide known. Apply to sores, cuts and abrasions, rashes, insect bites, minor burns and sunburn as necessary to promote healing.
