Ancient Wisdom with Universal Significance for Humanity

I have been away for 10 days on holiday, in that beautiful part of France known as the Dordogne, named after the river that flows through the region. We took time to explore and I will write more about our discoveries in the coming weeks. But I also found the time to read a few books and finish a few others that I could simply find no time for before we went away. One was recommended to me by a friend. Many Sided Wisdom; A New Politics of the Spirit, is by Aidan Rankin. And I found it hard to put down.

I spoke briefly of this book a month or so ago. It is based on the ancient Jain idea of Anekant, or Many-Sided Wisdom, otherwise known as Multiple Viewpoints or Non-Absolutism. In the so- called “developed” West we tend to see all things as right or wrong, black or white. We are switched into this binary thinking, which we equate with progress, which in turn requires increasing consumption, the need for expansion, and dominion over the natural world. And we are attached to too many possessions. Rankin tells us that this attachment, rather than religion per se, is the cause of many wars that are blamed on religion. We see our power over others as a strength; we lack humility, which is seen as weakness. Nowhere is there a greater need for the practice of this many-sided wisdom than in our divisive politics, and polarized religions. Our problem is that we all think we hold the only path to truth; and we are in a mess because of this. The Shinto masters say that “my truth does not need to be the same as your truth.” And this is also the Jain way. We can all be right, in different ways. We can respect the other point of view totally, and find common factors, connecting strands, between otherwise conflicting arguments. This is Anekant, or non-violence of the mind. It requires us to recondition our minds; to change the way we look at ideas. And it could transform individuals and society, and the world in which we live, offering the path to a safer better world for all humanity.

The author explains in some depth the three main principles of Jain understanding, which lead to Anekant. Firstly, Jains have a fundamental respect and sympathy with all creatures. All life is interconnected, and our intelligence confers responsibility, not entitlement. Then he writes of cosmic law, Karma and reincarnation. Thirdly, he explores and explains why he believes that Jainism is so relevant today, not only in the Western world but also in the emerging global community that is influenced largely by Western ideas.

Whilst the book is based on Jainism the author is at pains to explain that the ideas have full relevance for us all, of any religious tradition or none. The concept is relevant within the practice of all religions and across all religious divides. The Jain understanding of each individual as a unit of consciousness in no way interferes with the essence of a message that is of relevance to us all. We are all on a spiritual journey; but we are restricted by our human consciousness that is not fully evolved spiritually, although an increasing number of people are sensing a shift in consciousness towards a greater spirituality. Even then, Rankin tells us to beware the New Age movement that is often tainted by commercialism, and the Green politicians who still believe they are the only ones who are right!

The book concludes with the Jain rule of “Careful Actions, Careful Thoughts,” followed by the Jain ascetics but a good guide for living for us all. Before taking any action we need to ask ourselves what effect that action will have on us, on others, on society, on the planet and on a generation or more from now. This type of thinking is instinctive in many indigenous cultures. It also links with the Seventh Generation Principle, from the political culture of the Iroquois people, and now adopted by Native American elders and activists. “What about the seventh generation? Where are you taking them? What will they have?”

This short review cannot possibly do full justice to such a fascinating idea. Anekant, Rankin tells us, is a gift from Jainism to the world, and if allowed to do so, it has the potential to heal not only our wounded planet but also the wounds within ourselves. It is a gift we would all do well to use gratefully and with humility and understanding.

This is an excellent book. It is well researched, and written in an easy and lucid style. I recommend that it should be read by anyone with a real concern for the future of this world.

Unity in Diversity

Why do we seem to think so often that things have to be right or wrong, black or white, this or that? Why do we not rejoice and celebrate in our differences, accept others' ideas for what they are, part of the rich tapestry of human life, and respect them.

The Zulus have a term for this, from their own meetings of elders, when brought together to discuss important matters. They call this method of dialogue Indaba. It was pioneered in South Africa post apartheid - as a method to draw people of different opinions together in a safe environment where all are listened to, and the outcome aimed for is consensual, or win-win.

Of course we will always have differences of opinion, but schism over them should not be seen as inevitable. The Archbishop of Cape Town, the Most Revd Thabo Makgoba, called for the bishops at the 2008 Lambeth Conference to use this method of Indaba to discuss the controversial issues of gender and sexuality. He is now calling again for Christians to use Indaba to help the Anglican Communion of Christians find a way through the labyrinth of disagreements we seemingly bicker over, in the eyes of the public. He was speaking at the 2010 USPG: Anglicans in World Mission annual conference. The Anglican Communion holds together in South Africa, he said, despite huge disparities in culture, race, language, and with high church, low church, Anglo-Catholics, Afro-Catholics, evangelicals...

Those of you following these blogs will recall that in the last month or so I have already written about the Jain principle of Anekant, many sided wisdom, and the Scientific and Medical Network who also foster a safe place to explore different ideas, critically yes, but within an atmosphere of overriding respect.

Perhaps the more vocal atheists in our midst could usefully learn from this idea, whether within the spirit of Indaba or Anekant or the SMN, rather than continually try to trash the views and beliefs of the great faiths. The world could be a much better place to be if we all respected each other in these ways.

In his wonderfully inspiring book Many-Sided Wisdom, Aidan Rankin reminds us that Anekant is relevant to all faiths or secular ideologies. The practice begins, he tells us, with acceptance of the need for humility, which is prized by all spiritual traditions. "Fundamentalism," he writes, "is based on lack of humility, which leads in turn to repression and violence of all forms."

May we all learn to respect all humanity and the creation of which we are a part, and celebrate our diversities, for a better world for all.

Many-Sided Wisdom - A New Politics of the Spirit

I wrote yesterday of Anekant or Many-Sided Wisdom, and the book by Aidan Rankin with that title, alongside my early thoughts on Sam Harris' book, The End of Faith.

At the end of the day surely we are all in search of the Truth, and there may be many different paths that will lead us there.

I have mentioned the Scientific and Medical network before (see my 16 July 2010 blog). This network for science and medical professionals was founded in 1973 to explore the frontiers of science, medicine, spirituality and human experience. It counts many eminent scientists amongst its members and its aims are not only "to provide a safe forum for the critical and open minded discussion of ideas that go beyond conventional paradigms in science, medicine and philosophy," but also to "integrate insights with rational analysis in ... investigations, to encourage a respect for Earth and community which emphasizes a spiritual and holistic approach and to challenge the adequacy of "scientific materialism" as an exclusive basis for knowledge and values," whilst maintaining the highest standards of scientific scrutiny and objective principles.

The point to note about the SMN is the principle of offering a "safe forum." Truly, some ideas put forward may seem far fetched to some, but the point is that we are all open minded and offer a climate for discussion and debate where real understanding can be gained within the rigors of scientific objectivity. I really believe that this is the way forward for our planet, rather than atheists trashing religion in its many guises.

The End of Faith?

I am reading a book at the moment that has me deeply worried. Not because it is in itself correct in its assertions, I personally do not believe that it is; but because it is unable to see the other point of view, and in so not doing, is perpetuating the same dangerous attitudes that it is so intolerant of in others.

The book is by Sam Harris, its title "The end of Faith: Religion, Terror, and the Future of Reason," and it rather unhelpfully and definitely sensationally quotes Richard Dawkins on the front cover, from the Guardian; "Read Sam Harris and wake up."

Now I have only reached page 36 and I accept I need to see how the argument unfolds, but I think I get the gist.

I think that the book gets off to a dodgy start by basing itself on some inaccurate assumptions. For a start Sam brings out the old hoary chestnut about most wars being the result of religious belief. I am not a historian, (in fact history O Level was the only exam I ever failed at school!), but I am told by historians whom I respect that this assumption is simply not true. I will be looking into this in some more depth.

Then he tells us that their is a fundamental intolerance between faiths - that only one faith is right, and of course we all believe that ours is that right one; that religious pluralism can only be a hoax. Isn't this what fervent atheists preach of their own beliefs?

He does accept that mostly we are spiritual beings and we find our spiritual sustenance in the dogma of different religions, but this, he tells us, is at a terrible price.

I will carry on reading Sam Harris. But I am also reading another book, (I usually have several on the go at any one time!) which I think Sam would do well to read himself. It is by Aidan Rankin, entitled "Many-Sided Wisdom; A New Politics of the Spirit." The essence of Rankin's book is drawn from ancient Jain wisdom, and reminds us that many different paths can all lead to the same spiritual truth, and there is a need for humility and respect between the followers of all such paths. This is a new political philosophy with ancient spiritual roots, and is called Anekant, literally meaning "many-sided." It logically leads to a position that the Jains call Jiva Daya: identification or sympathy with all creatures, not just our fellow humans. We are learning this lesson the hard way, as we see the terrible toll we are inflicting on the natural world through our hubris and our misguided supremacy.

As I write this there has been a terrible tragedy in Germany where many youngsters have been crushed to death at a festival. Today there was a church service in their memory, a service arranged out of a basic human need to find spiritual sustenance and support and hopefully some answers from religion, which many of us seek at such moments in our lives.

I will finish both books in due course. One thing is certain and that is the need by many of us for religion. No amount of angry discourse from atheists is going to alter that. We have to learn to live with our differences in whatever way we can, and that calls for Anekant, not angry atheistic protestations.

We have to stop arguing about right and wrong, black versus white, pluralism versus intolerance and fundamentalism. We should all have a common purpose, to save our planet for our children and grandchildren. The fundamentalist atheist does not help this cause. Or am I being naive?