A Fascinating Journey

A review of Mine Eyes Have Seen the Glory: A Journey into the Evangelical Subculture by Randall Balmer

When I first found out that we were assigned to read MineEyes Have Seen the Glory, I expected it to be reminiscent of Salvation onSand Mountain: Snake Handling and Redemption in Southern Appalachia that I read in an earlier course. In one way, it was: I found it fascinating. I found myself scribbling down the margins, underlining phrase after phrase and circling words. I thought I knew what there was to know about evangelicals – or at least how to spot them – but I found out that there is more variety to this group of people than I gave them credit for. It is for this very reason that Randall Balmer set out to research for this book – to show the variations that exist within the subculture of evangelicalism that many (like me) thought was monolithic[1]. Although he succeeds in painting a general picture of evangelicals by pointing out similarities that can typically be found across the board[2], he was successful in demonstrating the variety among them as well.

            I learned that although it was typical for evangelicals to be bible thumpers – those who place a huge emphasis on following scripture and the belief that the Bible is infallible – (as I believed they were), that not all believe that the bible is free from errors. Certainly the more fundamental groups – the majority – did, but not all. It reminded me that there are always exceptions. To demonstrate this point, Balmer focused on Douglas Frank[3] in chapter fourteen.

            I was also surprised to learn that some Episcopal churches are evangelical as well. Having grown up Episcopalian, I would never have considered Episcopalians as part of the evangelical subculture – mostly because I was hounded by a few evangelicals who thought so differently than me and because it was so different from my grandmother’s church, which was evangelical. I've always believed that the Episcopal Church in America was pretty liberal. After reading about … it caused me to stop and think for a moment about some members of my old church that could have fit the bill and were surely fired up for the lord[4].

            Some of the groups he visited and wrote about I wouldn't have immediately known were evangelical, as it seems like they are a little more closed off to the rest of society – so I may have just not had any contact with this type to know of them. I am familiar with the Amish from living near Greenville, MI, and I would never have considered them as Evangelical and I've had some run-ins with Mennonites and Seventh Day Adventists, again, without any of the usual testifying/witnessing. My interactions with them led me to believe they were tight knit and kept themselves away from the rest of “us”. To me evangelical meant someone who not only was excited about their born-again status, but wanted to round everyone up to join them – not keep it to themselves. Granted, the Mennonites in Balmer’s study were no longer Mennonites per se (they were born-again)[5], they just maintained the modesty of the culture they grew up with.

            Other of the groups are well known to many who watch or listen to the news, watch television or

listen to AM radio, use the internet (especially social media), and/or pay attention to politics. These are the

evangelical televangelists and leaders of the evangelical mega-churches. I’d be mighty surprised if an adult today hasn't heard the names Pat Robertson, Billy Graham, Jimmy Swaggert, or Rick Warren – or even “Crystal Cathedral”.  What I did notice is that he seemed to visit more of the mega-churches that had met decline – the only church that seemed to be thriving was Warren’s. I wonder if that is a good portrayal of the status of mega-churches today or if it was more indicative of something else that I garnered throughout my reading of the book – that the author feels some disdain toward evangelicalism, even if he is or was a member of the subculture[6].

            I took to the habit of circling words that, I believe, identify his bias against either the group he was studying or evangelism as a whole. Balmer’s distaste for the “Phoenix Prophet”[7] is evident (I believe) by the use of the words he chose in his description of the Capstone Cathedraland of Frisbee[8]. It also appeared to me that Balmer is not a supporter of youth church camps by the way he spoke of it in chapter five.

            Balmer suggested that such camps are a way to keep children “safely within the evangelical fold” which eventually prevents the kids from potentially from experiencing the full drama of being born-again – especially since the evangelical beliefs and lifestyle have been “drilled into them since infancy”[9]. He later gives an autobiographical account of how such camps made him feel defeated and inadequate[10], none of which puts such camps in any kind of positive or ambivalent light.

            Other groups he seemed particularly taken with, especially Douglas Franks group in Oregon. Balmer admits in the epilogue that he probably let it show that Franks spoke for him about how he felt about evangelicalism. To be fair, he does indicate on page seven that the book is a not a “detached and dispassionate analysis”, but a bit of self-disclosure, albeit not an autobiography.

            One group that he didn't cover was Christian Scientists. I thought it odd that he left them out of his study, but he included a half-Pentecostal and half-Episcopalian congregation. The reason I say this is because of my own interaction with Christian Science in the past (I was engaged to a Christian Scientist). I remember the testifying/witnessing that went on there and some of the fundamental teachings of the religion. I thought that they would fit well in his variety show; alas, there was only a passing reference in the whole book.

I think that Mine Eyes Have Seen the Glory is a good book to introduce the reader to evangelicalism as it shows that there is variation within the fold, just as anywhere. Although it may lead to a bit of a stereotype, it helps break down some of them and open the eyes of the reader to the diversity that exists even in subcultures like evangelicalism. Perhaps it will even interest the reader enough to learn more about specific groups written about in the book or to ask more questions instead of making assumptions when interacting or learning Christians (or members of any religion) in the future.  

Bibliography

Balmer, Randall. Mine Eyes Have Seen the Glory. 4th. New York, NY: Oxford University Press, Inc., 2006.

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[1] (Balmer 2006, 7)

[2] Conservative dress; use of certain phrases like “on fire for the lord” and talking about being “saved”; campaigning or generally supportive of republican or conservative candidates; anti-abortion efforts; emotional outbursts in church or when discussing religion; avoidance of “worldly” things like modern music (unless it is contemporary Christian Music); avoidance of alcohol, adherence to traditional gender roles; and a view that homosexuality is sinful (Balmer 2006)

[3] Douglas Frank believed in a living Bible instead of an inerrant bible (Balmer 2006, 265).

[4]

[5] (Balmer 2006, 229)

[6] In the prologue of the book, Balmer spoke of his fundamentalist youth, including an anecdote about witnessing to a Catholic (because he didn’t consider the boy to be a “real” Christian) (Balmer 2006, 4-11)

[7] This is the title of Chapter 4 which is about Neal Frisbee who is also called the Rainbow Prophet.  (Balmer 2006, 71-90)

[8] “gaudy jewel sitting atop some otherworldly launching pad … overwhelming scale”, “claims of healing” (the use of the word claim here tells me than Balmer didn’t believe that Frisbee had any such abilities – especially since he felt nothing at the healing he took part in),  “frequently boasts”, “antics”, “carnival atmosphere”  (Balmer 2006, 71-90)

[9] (Balmer 2006, 93-94)

[10] (Balmer 2006, 105)

Evangelicalism - American’s Folk Religion and Subculture

In Mine Eyes Have Seen the Glory (1), Randall Balmer presents a picture in which Evangelicalism is a subculture within America, while also referring to it as “America’s folk religion”. Folk religion is defined as “religion which occurs in small, local communities which does not adhere to the norms of large systems” or as “the appropriation of religious beliefs and practices at a popular level” in the Concise Oxford Dictionary of World Religions (2).  Evangelicalism as described in Balmer’s book fits these descriptions as he shows the reader that evangelicalism is not a unified system that is the same across the nation, rather there is much diversity, not only in practice, but in thought (3). In the epilogue, Balmer opines that it is the popular appeal that better explains evangelicalism than the popular reference to a “mosaic” (4). Balmer visited eighteen different centers of evangelicalism across the nation and each one differed from another, although they held some commonalities, such as a personal conversion experience, the importance (and typically, infallibility) of scripture, and the expectation of an impending apocalypse (5).

Throughout the book, be frequently referred to the evangelical subculture in America, by subculture, I believe he meant that evangelicals across the nations, although varied in form, exhibit cultural norms that are not part of the wider American culture. They are a sub-set that can easily be identified because of their behavior and beliefs. It is often evangelicals’ literal interpretation of the bible that gives way to a list of rules that a “true” Christian (6)  must follow after being born-again that sets them apart as a subset of American culture, but also sets them apart from other Christian groups, like Roman Catholics (7).  Balmer includes conservative Protestants: fundamentalists, charismatics, and Pentecostals in his study of evangelicalism (8).

Typically, these groups all eschew modernity – not modernity in the sense of technology (here they follow previous evangelical innovators like Whitfield and Finney) – but in morality (9). In fact, several of the groups that Balmer interviewed/studied made great use of some of America’s modern marvels (Radio, Television and Cinema, and the Internet) to aid the spread of evangelicalism. Some ways in which they spurn modernity include rules about modest dress (10), the role of women at home and in the church (11), their firm views on reproductive rights (anti-abortion) (12), and their anti-evolution/pro-creationist agenda in the school system (13).

Evangelicals also exhibit some behaviors that tend to identify them as such: conservative dress; use of certain phrases like “on fire for the lord” (14) and talking about being “saved”; campaigning or generally supportive of republican or conservative candidates; anti-abortion efforts; emotional outbursts in church or when discussing religion; avoidance of “worldly” things like modern music (unless it is contemporary Christian Music); avoidance of alcohol, adherence to traditional gender roles; and a view that homosexuality is sinful (15).

As with any culture, the evangelical subculture has made contributions to the world in areas like education, music, art, and politics. Grassroot evangelical movements have been responsible for the creation of several Bible Schools, Colleges, and Universities over the years, as Balmer’s study indicates (Biola University and Temple University, to name a couple) (16).

US Governors Map, January 2013 (Wiki)

Politically, evangelicals can consider themselves responsible for the election of Ronald Reagan in the 1980s (17) and for the rise in votes for republicans as a whole. It is because of evangelicals that a war is frequently forged against women’s reproductive rights and who make the pro-choice camp nervous and worried of a return to the old days of back-alley coat hanger jobs (18). They are certainly a force to be reckoned with if our red/blue maps are any indication.

In the form of art contributions, we find the visual artist, Thomas Kinkade, who paints scenes that evoke certain wistful emotions and are considered not surreal, but unreal by Balmer (19). The paintings are meant to be a window into an idealized world – perhaps a window into a heaven-like beauty in which “true” Christians hope to find themselves one day. Another art form has been hugely influential on the spread of evangelicalism: music.

A still from Jesus Christ Superstar

As Balmer points out in chapter sixteen, the evangelical music scene was fairly static from inception until the 1960s, when it exploded (14). David Stowe brought this explosion into focus for us in class while he lectured on his book, No Sympathy for the Devil. He not only explained that the hippie generation, which was already heavily involved in the enjoyment of music, became a huge part of the evangelical scene when they found Jesus and converted into Jesus Freaks, rather than just hippies. He played some key songs for us so that we could get a taste for the sound and the words of worship and calling within the music. Voices of the time included: Love Song, Children of the Day, Barry McGuire, Bob Dylan, Larry Norman, Rez Band, the Jesus Christ Superstar musical and soundtrack, Billy Preston, Andrae Crouch, Edward Hawkins Singers, Elvis, Marvin Gaye, Stevie Wonder, Aretha Franklin, Johnny Cash, and the Vineyard Group (21). Balmer focused primarily on the Contemporary Christian Music (CCM) scene, which didn’t evolve until the 1990s. He interviewed the group, Jars of Clay, that was instrumental (pun intended) in the second evangelical music boom (22).

So, if you encounter an individual that is modestly dressed, witnesses to you about the fire he has for the lord from being saved (while listening to contemporary Christian music), and hands you a bible and tells you that it is protected by God and free of any error, you might have found yourself an evangelical.

(1) (Balmer 2006)

(2) (Bowker 2000)

(3) In a discussion about folk religion as compared to the Native Americans, Goustad writes, “Similarity of structure, however, does not imply uniformity in expression.” (Goustad and Noll 2003, 2) I found that there was a parallel between the variety of early native traditions and Evangelicalism as described in Mine Eyes Have Seen the Glory.

(4) (Balmer 2006, 335)

(5) (Balmer 2006, 336)

(6) There are several references throughout the book (Balmer 2006) about the “true Christian”: speaking in tongues (or other spiritual gifts), xv; witnessing, 4; attending a particular kind of church (one that teaches inerrancy of the Bible and End Times prophecies), 60; followers of a particular preacher (in some cases), 78; can’t mix the Bible and “heathen” traditions, 220; and repentance and obedience, 241 to cite a few.

(7) Roman Catholics are not considered “real” Christians by many Evangelicals. (Balmer 2006, 4)

(8) (Balmer 2006, xvi)

(9) (Balmer 2006, 64)

(10) (Balmer 2006, 97, 108, 228-230, 231, and 237))

(11) (Balmer 2006, 41-44 and 161)

(12) (Balmer 2006, 44, 148-173, 190, 205, and 236)

(13) (Balmer 2006, 44)

(14) (Balmer 2006, 21 and 98)

(15) (Balmer 2006, 44, 81, and 205)

(16) (Balmer 2006, 134 and 323)

(17) (Balmer 2006, 82, 148, 173, and 299) and (Stowe 2013)

(18) I must admit that I am pro-choice and this is an issue I have been debating the sixth grade, As such, I have heard many accounts, over time, about what used to happen to desperate women who sought to end an unwanted pregnancy before it was legal.

(19) (Balmer 2006, 320)

(20) (Balmer 2006, 297-298)

(21) (Stowe 2013)

(22) (Balmer 2006, 293-308)

Bibliography
Balmer, Randall. Mine Eyes Have Seen the Glory. 4th. New York, NY: Oxford University Press, Inc., 2006.

Bowker, John. "Folk Religion." The Concise Oxford Dictionary of World Religions. Oxford University Press. 2000. 

http://www.oxfordreference.com.proxy2.cl.msu.edu/view/10.1093/acref/9780192800947.001.0001/acref-9780192800947-e-2493 (accessed December 8, 2013).

Goustad, Edwin Scott, and Mark A. Noll. A Documentary History of Religion in America: To 1877. Grand Rapids, MI: W.B. Eerdmans Publishing Co., 2003.

Stowe, David. "No Sympathy for the Devil Lecture." East Lansing, December 2, 2013.

Saints: Common to Hinduism and Christianity

Click to purchase at Amazon.com

Autobiography of a Yogi describes the extraordinary lives and powers of many modern Hindu saints and yogis. Here, I identified three described in the book along with an explanation of why I found each of them fascinating. I also identified a Christian saint who is interests me and described how Hindus might characterize him/her as a yogi. 

Three modern Hindu saints/yogis that I found fascinating in Autobiography of a Yogi were Gandha Baba, Giri Bala, and Babaji.

Ghandha Baba, The Perfume Saint

Gandha Baba[1], the “perfume saint”, one of the first Hindu saints mentioned in the book intrigued me because of the connection of floral scents/perfumes and saints/relics in Christian belief. Often relics are considered authentic[2] if they exhibit a sweet or floral scent. Saints, such as St. Theresa of Avila and Padre Pio, have been said to have had an “odor of sanctity”, which is defined as a sweet fragrance emanating from a saint’s body around and after death[3]. Exhibiting an unexplainable odor of sanctity would be one of many ways in which a Christian saint could be canonized as authentic[4].

Although the floral perfume miracles that Gandha Baba performed had nothing to do with his own body or his death, it reminded me of the saintly floral scents mentioned in my Christianity courses. I was also intrigued at how skeptical the young Yogananda was about this particular saint. He seemed to expect that it was a simple parlor trick, yet could not fathom how he had done it, thus decided it was a true miracle.

Yogananda (left) with Giri Baba (right)

Giri Bala’s miracle of taking no food or water[5] for fifty years is something I simply don’t understand (but wish I could replicate at times!). As the holder of a Bachelors of Science in Biology, the science behind the necessity of food for the body is preventing my mind from simply appreciating the miracle. I keep trying to figure out HOW? Obviously, if I were a believer in KriyaYoga, I would not question the miracle at all. From Yogananda’s descriptions of “how”, it does make sense to me on some level, as I do believe everything is reducible to a form of energy that science doesn't completely understand yet, and if you could manipulate those energies, you could bring something out of the “apparent” nothing, including nourishment and water that the body requires to stay alive. Perhaps it is because the method, Kriya Yoga, of which to get there is hidden as a secret teaching (must be initiated to learn the technique) to us readers at this point. It has intrigued me enough that I am curious about learning more about Kriya Yoga.

Therese Neumann

I also found it interesting that Yogananda first found the stigmata-plagued Christian saint, Therese Neumann[6] -- who also did not eat -- before he met Giri Bala. From those encounters, it is easy to draw parallels between Hindu and Christian saints.

Babaji

Finally, the Hindu saint/yogi that most intrigued me in Yogananda’s autobiography was the infamous Babaji. Although it has nothing to do with his miraculous nature that is described by Yogananda from his interviews with those that have claimed to have interacted with Babaji. The characteristic that sticks out the most to me is his description of having copper-colored hair[7].  The reason it sticks out to me is that Indians are not known for having red hair and it seems very odd to me. It makes me want to figure out where he might have originated. As a biologist, I am also reminded of genetic anomalies, which I also know[8] are often seen as gifts from God in Hinduism. I can’t help but wonder and question the validity of reports that he has lived ever so long and without change; but, that is the skeptic in me. Babaji to me is the man of myth – one in which is likely based in fact (as many myths are) -- but has been exaggerated and bronzed in fantastical legends over time. Perhaps I need a visit from Babaji to end my skepticism (and wouldn't I be sheepish!). In some ways he reminds me not of Jesus, but of the miraculous visions of Mother Mary that many people have claimed over the years. I can definitely see how the Hindus venerate Babaji though, as he is the epitome of what every yogi would hope to become.

St. Theresa of Avila

As I mentioned above, it is easy to pull similarities between Christian and Hindu saints. Both reflect their devotion to God. St. Theresa of Avila, a Christian saint, would likely have been considered saintly by Hindu standards as well, and I think Yogananda would have made a pilgrimage to her if she had been alive still. Like the yogis/saints that Yogananda spoke of in his book, St. Theresa also raised her consciousness to reflect a union with God, which she called “devotions of ecstasy”[9]. In fact, Yoganada mentions her several times[10] when talking about saints and their abilities and activities.

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[1] (Yogananda 2006, 52-55)

[2] (Brazinski and Fryxell 2013)

[3] (Odor of Sanctity n.d.)

[4] (Canonization of Saints n.d.)

[5] (Yogananda 2006, 505; 510-517)

[6] (Yogananda 2006, 402-409)

[7] (Yogananda 2006, 335)

[8] I have seen documentaries about Hinduism wherein children born with multiple limbs are often worshipped locally.

[9] (Wikipedia contributors n.d.)

[10] (Yogananda 2006, 73; 245; 538)

Works Cited

Brazinski, P.A., and A.R.P. Fryxell. "The Smell of Relics: Authenticating Saintly Bones and the Role of Scent in the Sensory Experience of Medieval Christian Veneration." Papers from the Institute of Archaeology, 2013: 23(1):11.

"Canonization of Saints." Religion Facts. n.d. http://www.religionfacts.com/christianity/practices/honoring_saints/canonization.htm (accessed November 20, 2013).

"Odor of Sanctity." Merriam-Webster.com. n.d. http://www.merriam-webster.com/dictionary/odor%20of%20sanctity (accessed November 20, 2013).

Wikipedia contributors. "Teresa of Ávila." Wikipedia, The Free Encyclopedia. n.d. http://en.wikipedia.org/w/index.php?title=Special:Cite&page=Teresa_of_%C3%81vila&id=582615830 (accessed November 21, 2013).

Yogananda. Autobiography of a Yogi. Los Angeles, CA: Self-Realization Fellowship, 2006.

Finding Dhamma in Perry, MI

            

Dhammasala Forest Monestary Temple

The only source of knowledge is experience. ~ Albert Einstein

28 acres of lush meadows and forests

            Although one cannot learn all there is to know about a religion from one visit to a synagogue, church, mosque, or temple, it behooves the student to visit anyway to bring some reality into his/her studies. By visiting a “holy” place or event of a particular religion the student is able to actually experience the religion (if they let themselves be a part of it as well as an observer). They will observe much more at such an event or location then they can possibly learn from books and lectures alone. It is with this purpose that I set my sites on the Dhamasala Forest Monastery in Perry, MI. I was especially eager to visit this temple, as timing would have me there for the Visakha Puja – Buddha Day – celebration.[1]

According to their website, the Dhamasala Forest Monastery in Perry, MI is situated on twenty-eight acres of land (Dhammasala Forest Monestery). The view is gorgeous and one can see paths that wander across fields and wind through forests of lush green trees.  Three steps lead up to a small deck at the front of the sala (temple), where devotees remove their shoes to the sound of a tinkling wind chime. The sala is a relatively small building with many windows that look out to all sides. It can comfortably accommodate approximately forty adults, who sit on the carpeted floor or small round mediation cushions, allowing for room for offerings before the shrine at the back of the sala and a stage-like area off to the left where the monks sit.  Per the Dhammasala website, etiquette states that one should not point legs (specifically, feet) toward the monks or the Buddha shrine, as feet are considered “low” and the head, “high” – it is a matter of respect (Dhammasala Forest Monestery).

The two monks who were present are currently the only ordained monks at the monastery; another man also stays there, although he is not yet ordained. One monk, Venerable Bhikkhu Maha Kittipan, is from Thailand and speaks no English. The monk whom appeared to be the leader, Venerable Bhikkhu Khemasanto, is an American native to Michigan, although he spent many years in Thailand as a novice, then as an ordained monk, according to their website (Dhammasala Forest Monastery). To my relief, he speaks English as well as Thai and Pali. The majority age seemed to be thirty to forty, although there were children, young adults, and elderly as well. Most looked to be of Asian descent, and I found out later that many were Thai. There were a handful Caucasians in attendance as well, some of whom were spouses of Thai husbands or wives. Whether they were also Buddhist or simple “drug along” as the American monk suggested (receiving giggles), I do not know.

I was semi-surprised to find out that the recitations (with repetition from the lay people) during the vasak celebration was entirely in Pali, so I had no idea what was being said and repeated until I asked later. Most of the people in attendance seemed to be able to follow along well, although one man admitted to me that he only understood bits and pieces. I can see how this could be a deterrent for someone new to the temple that does not know the language… it is hard to participate when you don’t understand what is being said and why. I felt disconnected because of the language barrier. Some people tried to help me understand what was going on and why, but I mostly received instruction in the form of “I think… but, I’m not sure” and was told how to follow the ritual in actions, not in understanding

Thankfully, at one point, the American monk spoke up in English and gave a short dhamma about the celebration and the ritual of circling the sala three times with a lit candle, incense, and flowers to be offered at one of two shrines. He explained that the conglomeration of Buddha statues, flowers, and candles at the back of the temple were not idols, but rather a shrine. It is not worshipped, but given respect in the form of prostrations to give honor to the teacher, The Buddha. He compared the ritual to that of placing flowers on the graves of our ancestors. . Although I didn’t understand all of the words, I made some observations about the ritual:

Vaska – birth, awakening, and death of Buddha

1. Offering of food/supplies to monks
2. Lighting of candles and incense
3. Recitation and repetition by lay people (in Pali)
4. Pouring of water into a dish during chant (Chant is hypnotic and beautiful)
5. Stand in line to pass food community area, after monks are served first
6. Eat – wide variety of Thai dishes (very good!)
7. dhamma talk about dhuka, The Buddha, and the reason for the celebration (in English and Thai or Pali)
8. Get flowers, candle, and incense for offering to shine later
9. More dhamma talk – “We don't own our bodies, we rent, but cannot find the owner” and “All comes and goes” (in English and Thai or Pali)
10. Offering of money tree and other gifts to monks
11. Recitation and repetition by lay people (in Pali)
12. Lit candle and incense, three times around temple. (Three times to symbolize the Birth, Awakening, and Passing of The Buddha)
13. Offering of flowers, incense, and candle to shine (respect, not worship, like leaving flowers at a grave)

            It was very apparent to me that the religious view at this temple was very atheist. This notion was cemented later when I introduced myself and spoke to Venerable Bhikkhu Khemasanto. When we spoke of religion, he made a few comments that I was quite taken aback by: “Believing in mythology is ‘stupid’” and, “Religion is ‘bullshit’”. I didn’t expect this stance against other’s beliefs or his use of cuss words. I am reminded that monks are human too.

I returned to the monastery a few hours after the celebration ended to participate in the weekly dhamma talk and meditation session. I noted a sharp contrast from earlier in the day where I was a bit confused and couldn’t follow along, nor understand what was going on, due to the language barrier. This time, there were far less participants, about 10 – mixed gender and ethnicity, age range from twenty - forty. And this time, to my delight, everything was in English. The dhamma talk focused on dukkha and the four noble truths, as there were many novices in the audience. According to Venerable Bhikkhu Khemasanto, liberation is realizing nothing is constant – everything changes. He explained the four noble truths and how they relate to this concept, answering questions as they arose. He used comparisons and logic to help solidify his points, as well as humor, which the “students” seemed to appreciate.

Following the hour-long dhamma talk and a half-hour break, Venerable Bhikkhu Khemasanto spoke for a half hour about meditation, how it works, and how to practice. He also answered questions about different types of meditation. Then, we all sat in meditation for about a half hour. If used correctly, I can see how meditation can lead to insight and wisdom, but must take a lot of practice and belief in the Buddha’s teachings to reach a point of detachment. I think it helps that devotees have an opportunity to receive instruction from the monks on a weekly basis like this. The monastery also offers retreats on the property for individuals wanting to experience deeper meditation and instruction. While I was there, I was told that there was a seventy-year-old on the property who had been there, meditating in the forest, for a month. Many religious traditions speak of spiritual awakenings after a long retreat such as that. I wish I could have an opportunity to speak to the fellow when he completes his, to learn of his experience.

I enjoyed my visit to the temple and have already visited again to learn more about the Theravada teachings and to practice meditation. The visit allowed Theravada Buddhism to come more alive for me and provided me opportunities to learn more about the religions than what I would receive simply by reading a book, as it allowed me to experience the religion.  

Works Cited

Buddha Dharma Education Association Inc. Buddhist Ceremonies: Festivals and Special Days. n.d. 3 June 2013 .

Dhammasala Forest Monastery. Biography. n.d. 3 June 2013 .

Dhammasala Forest Monestery. Etiquette. 27 February 2007. 3 June 2013 .

—. Homepage. n.d. 3 June 2013 .

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[1] Visakha Puja is one of the holy days in the Buddhist tradition. It occurs on the first full moon in the month of May and commemorates a trifold importance to Buddhists: the birth, awakening, and passing of The Buddha, or Siddhartha Gautama. I was pleased to see that I would be able to observe and experience more of the culture and tradition of the Buddhist tradition by visiting during such an occasion (Buddha Dharma Education Association Inc.).

Traditions - A Line in the Sand

Salam Alaykum, my readers! And Happy New Year! (albeit a bit late - but at least the earth is still turning with us still on it!)

My blatherings have trailed off for a time because I had become buried in the humdrum of life. Well, it hasn't been all humdrum... The holidays were fantastic as I celebrated Christmas with my family. I may know where the date of December 25th originates, and I may no longer be a card-holding Christian, but I love our family holiday traditions. This year I found that they were more important to WHO I AM than I ever before realized. 

Its interesting how life shows you your priorities when you lest expect it. My sweet man and I were traveling a few rough roads over the course of fall, but we were trying... trying t hold on to what we had found in each other, yet grappling with learning the fine technique of compromise. In this process, we fell not to blending our boundaries, but drawing them firmly in the sand. My line was Thanksgiving. 

I had told myself over and over again after my divorce that I should never allow myself to be completely lost in another person again. It is important to maintain an independent persona to avoid becoming lost, floating in the realms of depression, not knowing who you are anymore. I decided that there were certain things I was not willing to give up to keep my romantic partner happy. One of those things was the dream of having my family with me for those wonderful traditions we celebrate each year. I think that this need to have my partner at my side for such events became ever more strong due to the fact that every other year I must face them without my children, as I must now share them with their father, separately. This loss is simply too much for me to bare alone - when there IS someone in my life who (in my mind) SHOULD be there with me, understanding my pain in those moments. This past Thanksgiving was the first time I was going to not have my kids with me. And Christmas was to follow much the same. 

For reasons I still don't completely understand, my sweet man decided he did not want to attend ANY Thanksgiving with me nor with his family. I pleaded, but it was a resolute, "NO." I felt devastated. I almost didn't even go to my parents' house. I just wanted to sleep in my dark living room, on my comfy couch, with the shades drawn. Finally, I decided that the tradition was more important to me. I called him up and told him I was done. I didn't want to live this way, being alone when I thought I had a family. I picked myself up by my bootstraps and went to my parents'.

A week passed and we didn't speak. I missed my neanderthal man, but I wanted certain tings in my life, and my man by my side for the things I find important is one of them. I missed having a family, and I have a belief in the way family is "supposed" to be; at least the way I wanted it to be. 

I honestly can't recall what happened to bring us back together, but it seemed neither of us really wanted to be apart. We missed each other, no matter how much we drive each other crazy at times.  I worried as Christmas came, because I was afraid he would back out again and again I would be alone. He stayed true to his word, however, and he not only stayed with me on Christmas day (I was very willing to go to his family's Christmas, but he wanted to just stay home), but also joined my family and I when the children returned on New Years Eve. I felt whole. I had a family again.

Since our return to each other, we have learned how to compromise, even in regard to the holidays.  I can tell our love grows more and more each day, and I find that although he is not romantic in a traditional sense, he does sweet things to take care of me... he even sought out Stouffer's Mac & Cheese and a Coke for me one evening when my uterus felt like it wanted to explode. Who needs flowers when you have a sweet man to hold you and make you feel safe and loved?

Compromise is extremely important in relationships, but so is individuality. If you must draw a line in the sand, make sure that you are doing it for the right reasons. It must not be about control, but about being true to yourself. Don't forget that you fell in love with your partner because of who s/he was when you met them - do you really want to lose all of his/her individuality to the relationship? 

Angels Among Us

I believe there is goodness in all of mankind, no matter how buried and untenable it may seem at times. I was an awestruck witness and gracious recipient of a stranger's kindness the other day.

I've been helped by strangers before, but never like this. When I was 16, I was picked up by a trucker when my Chevette blew it's radiator and cracked it's head.  I remember feeling trepidatious when he offered me a ride, but I had my pepper-spray opened and hidden in my fist... just in case. When I settled in and we headed down the highway to find a place to turn around, he told me the reason he stopped to help me, "I have a daughter your age. I knew I had to stop because I know I am safe and I know too many people are not. I'd want someone like me to help my daughter if she needed it, so I had to help you. I wasn't going to be able to drive past you and not know if you would be safe". I relaxed at the point.

He took me to a gas station in my hometown where I was able to call my uncle to pick me up and take me home. My grandfather was a trucker; he and I were very close before his death at my tender age of six. I couldn't help myself from thinking that he was watching over me and had sent that kind trucker to rescue me.

Angels are everywhere and make themselves known when you least expect it, but greatly need them.  I had another incident of a roadside rescue. I don't remember exactly what happened to my car, but I know that I was on my way to the hospital and had been following my parents. They were focused on getting to the hospital, so they didn't realize that I was no longer behind them. Cell phones were still not readily available, so I had no way to reach my parents. It was dark, and I was worried that I wouldn't get to the hospital in time and I was scared of being stuck on the roadside at night. I was barely stranded for five minutes before someone stopped to help me. I couldn't believe my luck - not only did I know the couple that had stopped to help me, but they were also headed to the same hospital, but for a different reason. I was safe and I had a ride to the hospital. Was it coincidence? Luck? Angels? I'm sticking with angels.

I've had a myriad of such instances over my thirty-some years. I always thank God for sending me these angels. My most recent angel experience took place in the grocery store and I was overcome with tears of joy from this kind strange/angel that I met.

My kids and I had been grocery shopping and were waiting in the check out line. This older gentleman brought up his cart to wait behind us and said hello to me. I, of course, greeted him back. He commented that I had my bears with me. I was a little confused and it must have shown on my face, because he nodded toward my kids and told me that is what he called his kids, his "bears". I smiled and nodded. He told me that there were some great kids movies on at the theater and asked if had been to see any of them.  I informed him that we hadn't, as going to the movies simply didn't fit in our budget at this time. He nodded and agreed that the economy has been hurting everyone lately. He then asked me to watch his cart and wandered off.

I didn't mind watching his cart and keeping his place in line, although I got a little nervous as I was about to check out and he hadn't returned yet. Suddenly he returned with a grocery bag in hand. He handed it to me and said that he hoped it would help me take the kids to the movies. I could see that there was some candy in the bag, for the kids, and I thanked him, but told him he "didn't need to do that". I am ever prideful at times. He explained to me that he missed his kids and that he wanted to make my kids happy and think about that. It was the first time I noticed the sadness in his eyes. I thanked him again, this time gratefully.

I handed off the bag to my daughter and returned my attention to the cashier. My daughter pulled on my top and said mommy, there's a dollar in here. I looked at the bag she held open and saw for the first time the extent of this man's generosity in his gift to me and my children. It was not a dollar as my daughter thought, but a twenty dollar bill. Twenty dollars and two bags of M&Ms. My head snapped up to meet his eyes. I started getting choked up and started blubbering that it "was too much". He shook his head and told me that he wanted us to have it. He missed his children and wished that he could have more time with them, and if he could make my kids happy in their place, it made him happy to do it. I was overcome with gratitude, as I never really get a chance to do fun thing,s like going to the movies, with my kids. I was also overcome with his sorrow. The tears sprang from my eyes as I approached him to bless him and give him a hug of thanks - and also because I felt he needed to feel the love a hug gives.

The following day I took my kids to see The Life of Pi.

The final part of our conversation involved him introducing himself to me and naming the church that he attends. I shook my head to indicate that I am not familiar with that church and he chuckled and said, "us Catholics aren't all bad". I'm not sure why he said that, but considering how often people in general stereotype people who follow certain religions, and I am fully aware of the Catholic stereotype, he probably supposed that I have something against Catholicism when I didn't recognize the church name. I was tempted to quip back that neither are "us Muslims" all bad. I didn't because I didn't want the focus of what he did for us change into something else. I am always at the ready for inter-religious dialogue, but I felt in this instant that the potentially ensuing discussion might detract from the kindness that he showed to us. I just wanted to bask in his generosity and let him do the same.

I pray that God bestows blessings upon this kind man and that he gets to spend more time with the family he so misses. I hope that kindness flows to him as it flowed from him. Thank you again, kind sir.