Some people go through life looking at things around them with cynical glasses. Their outlook can range from being wary or suspicious of others' intentions and motives to perceiving the worst in mankind, sneering at others' beliefs and motives; and even scorning societal moral standards. In popular words, they see the 'cup half empty.' On the other hand, there are those who are hopeful. They look around them, and even if they see someone failing or some event at which they look askance, they, being honest and good of heart, are motivated to see the good that can come out of something inauspicious. They see the 'cup half full.' They are motivated to do what it takes to fill any apparent 'cup' that is less than full. Frequently they accomplish this by patient endurance. By contrast, however, recent behavioral research has indicated that modern society, which is increasingly demanding instantaneous information technology speed, is actually fostering 'impatient un-endurance.' The desire for instant gratification also can be seen in the upsurge of 'same day delivery'1 and recent drone-delivery proposals.
There are health risks linked to cynicism. In studies of middle aged individuals, among them Vietnam veterans, those who impute a hostile motive to others had a greater chance of developing heart disease and possibly diabetes and other diseases. The explanation of the association is that "hostile people are generally cynical and suspicious of other people, traits that lead to conflicts or confrontations."2
The question of life's meaning has been asked by specialists: philosophers, psychologists, scientists, spiritual leaders, artists, writers, and those of the popular mind as well. One way of approaching the question is to consider that a personality disposition or trait can be nurtured to allow us to strive to make sense of the events that are occurring to us and in the world around us. One method for doing this is by way of the three ways to discover life's meaning suggested by German psychiatrist and Holocaust survivor Victor Frankl (1959, p. 133)i: "(1) by creating a work or doing a deed; (2) by experiencing something or encountering someone; and (3) by the attitude we take toward unavoidable suffering."
He (and I agree) state that finding meaning in "work or accomplishment," as in the first way, is, on the face of it, "obvious." Frankl likens the second way to experiencing "goodness, truth and beauty" in nature, culture or in another human being. In this regard, I am reminded of the beautiful verse from Psalm 18:2: "The heavens shew forth the glory of God, and the firmament declareth the work of his hands." Frankl found meaning in the loss of his family and in his personal suffering by choosing to focus on the everyday choices he did have during his internment in a concentration camp, such as being able to see the beauty in a sunrise despite being naked and out in freezing weather. A transition can be made from awareness of beauties in nature such as sunrises, sunsets, or starry nights to the intrinsic beauty that is God, their Creator. Among the Eastern Church Fathers, for example, it is said that "physical beauty is the epiphany of divine beauty."ii
Most of us know very well that daily annoyances are a normal part of life. I am sure we all have our own personal list of everyday nuisances. Most of my own personal favorites have to do with drivers and driving. For example, drivers not using signals, backing out of parking spaces and not moving at a green light, top my list. .All events that we view as annoyances are seen as such because of personal rules that guide the way each of us looks at life. These rules may be likened to a colored lens that gives a hue to the events that are occurring around us. Cognitive science and clinical practitionersi would have us understand that the emotional reaction we feel is due to our psychological interpretation of what is happening around us. Furthermore, in the case of daily irritations such as those mentioned above, it would also be that when people or events are not the way I want them to be, I see this as a catastrophe of some type, something more than 100% bad. Re-evaluating events to discern how actually catastrophic they really are has been found to be helpful in keeping emotions in a ‘normal’ range.ii
The world is awash with people in all walks of life making excuses. No one in any level of society, government, military, the corporate world, educational, health and religious institutions is exempt from making excuses. Clinical psychologists consider ‘making excuses’ a form of psychological defensiveness. Albert Ellis (1962)i puts it this way: “psychologically, therefore, rationalizing or excusing one’s behavior is the opposite of being rational or reasonable about it.” (p. 433) He then points out the untoward consequences of such defensiveness: “to rationalize or intellectualize about one’s self-defeating behavior is to help perpetuate it endlessly.” (p. 344)
While writing this month’s Chaplain’s Corner, I took time out to cook dinner, during which I watched an episode of the Food Network Show Restaurant Impossible. Chef Robert Irvine goes into an appallingly failing restaurant with his design team with the goal of turning around, in a short time and with a limited budget, failures that can include filthy, outdated interiors, abysmal service, subpar menus and cooking, but, most often, severely dysfunctional interpersonal problems among the owners (many times married and/or family) and between owners and staff (who are often also relatives of the owners). Common to owners, staff and chefs are a myriad of excuses for poor performance. In this particular episode, Chef Robert, with his usual military bearing and tone of voice (he was a former chef in the British Royal Navy), had a one-liner to solve the problem that hits the bull's-eye. He told owners and staff quite dramatically: “Step up and own it.”
‘Unlikely’ in the title is not used without reason. ‘Likely’ heroes, in classic historical traditions, are found among either the spiritual elite, such as great legendary mythical gods, outstanding religious teachers, like those considered Hindu heroes, and great ascetic masters who renounced the material world, as in Buddhist chronicles, or among the nobility or warrior elite.i
However, in modern times we have learned that another type of hero can be recognized; that ordinary people perform in extraordinary ways and thus earn the designation of being ‘unlikely heroes.’
In San Diego as recently as early this year, 2014, we underwent a conflagration of near epic proportions way before the start of the usual California fire season. My own house was surrounded with raging fire and smoke a mile east and west of me and I was subsequently officially “sheltered in place” in my own home for two days amidst deadly smoke and blood-red skies.
A number of aphorisms inspired by popular wisdom are especially applicable to this age of instant global communication. I immediately think of one of my father’s favorite instructional sayings: “The wisest word is the word unspoken.” What brings this to my mind are recent media accounts of some notable individuals making some quite unwise statements that they think are private comments, but which later end up being publically broadcasted. Often the individuals themselves are adversely affected, and when they are associated with others, be they corporations, governments or sport teams, the untoward effects extend to many.
Would it not be ideal if “the word unspoken” were not just motivated by desire to avoid the inauspicious consequences of making unwise statements, but, rather, sprang from the habits of a truly virtuous mind and heart? Buddhist wisdom is particularly apt in this understanding: “Just as treasures are uncovered from the earth, so virtue appears from good deeds, and wisdom appears from a pure and peaceful mind. To walk safely through the maze of human life, one needs the light of wisdom and the guidance of virtue.”[i] When one has acquired such virtue, then wise silence should follow because it is built on a solid foundation.
Some years ago there was a fast food chain advertisement tagline: “Where’s the beef?” As we look around modern society we can easily modify the tagline as a description of the current ‘state of the world’: ‘Where is the spiritual’? The dictionary word that best fits this description is sloth. Sloth is typically defined as “apathy” and inactivity in the practice of virtue.” It can also be enumerated as one of the “deadly sins,” and be considered as a neglect of God and His word.
In the book of Proverbs (19: 23-24) we read: “The fear of the Lord is unto life: and he shall abide in fullness without being visited with evil. The slothful hideth his hand under his armpit, and will not so much as bring it to his mouth.” Many of the world’s religious traditions warn of the neglect of the spiritual. Hindu writings inform us: “"When a man, having freed his mind from sloth, distraction, and vacillation, becomes as it were delivered from his mind, that is the highest point."i In Islamic tradition we read: “"O Allah! I seek refuge in You from worry and sorrow. I seek refuge in You from incapacity and sloth.”ii Buddhism lists a number of hindrances or obstructions to attaining a spiritual life. Among the five important ones listed are ‘sloth - torpor (thina-middha). It has its deleterious effect by interfering with tranquility and blocking insight.iii
One of the best ways to reflect on the meaning of harmony is in relationship to music. Historically, the word harmony was derived from the Greek word ἁρμονία (harmonía), which the Oxford English Dictionaryi defines as: "Joint, agreement, concord; the quality of forming a pleasing and consistent whole.", the verb form, can also be considered: "To fit together, to join.” Interestingly, the great composer and musician, Johann Sebastian Bach, connects harmony and Godliness: “Music is an agreeable harmony for the honor of God and the permissible delights of the soul.”ii
Ancient Chinese philosophical tradition points out that harmony must start with what I describe as ‘self-concord’ – in the sense of an inner integration of our ethical and moral principles and actions into a “consistent whole.” From ourselves, this inner harmony can radiate out to all. As the Chinese aphorism states: “If there is beauty in character, there will be harmony in the home. If there is harmony in the home, there will be order in the nation. If there is order in the nation, there will be peace in the world.”iii
From the Hindu tradition, but speaking for all mankind, Mahatma Gandhi advises that we should “. . .always aim at complete harmony of thought and word and deed. Always aim at purifying your thoughts and everything will be well.”iv
King David the psalmist tells us: “Behold how good and how pleasant it is for brethren to dwell in unity.” (Ps 132:1). The Roman Catholic Trappist monk Thomas Merton pinpoints the fruit of harmony: “ . . .happiness is not a matter of intensity but of balance and order and rhythm and harmony.”
A recent report issued by the American Psychiatric Association pointed out the importance of family in healing.i Specifically cited were findings released by for Chronic Disease Outcomes Research of the Minneapolis Veterans Affairs (VA) Medical Center regarding factors in healing Post-Traumatic Stress Disorder (PTSD). Chaplains and Pastoral Counselors of all religious traditions are in a unique position to aid in such treatment, as stated in the chaplain resource material: "chaplain's strengths have been in the offering of care to patients, families and staff, and in building an intuitive sense of the importance of the care they provide.”ii
Care to individuals in the context of their families is central to religious traditions. Speaking in the Buddhist tradition, the Dali Lama has said: “The ultimate source of peace in the family, the country, and the world is altruism.”iii The Bhagavad-Gita (68: 8-9) points out: “They are completely fulfilled by spiritual wisdom and Self-realization . . . . They are equally disposed to family, enemies, and friends, to those who support them and those who are hostile, to the good and the evil alike. Because they are impartial, they rise to great heights.”
In my Chaplain’s Corner column last month I wrote about the question: “Where has all the trust gone?” This month I want to focus on one powerful weapon in re-establishing trust: integrity. Now integrity implies “an undivided or unbroken completeness or totality with nothing wanting. . . . moral soundness.”i Two types of integrity come to mind: Physical integrity, for example a sound body or structure, like an airplane or building, and spiritual-moral integrity, making the right decisions and actions as we traverse the vicissitudes of life.
Thus, integrity is a process under continual construction, repeated in test mode as new situations are encountered over time. A quite notable example of physical integrity failing is the booster rocket “O-ring” problem that tragically brought down the NASA Space Shuttle Challenger in 1986. Examples in the spiritual-moral domain abound. In dealing with the vicissitudes of life, let us consider the warning words of Benjamin Franklin, "Let no pleasure tempt thee, no profit allure thee, no persuasion move thee, to do anything which thou knowest to be evil; so shalt thou always live jollity; for a good conscience is a continual Christmas."ii Integrity may be considered a spiritual virtue, an internal consistency of heart and mind that leads to honest and truthful words and actions.
I recently heard an interesting commentary on a local radio station on the erosion oftrust in today’s society. It raised the question in my mind: Where has all the trust gone? I immediately made the connection to a folk song popular in the mid 20th Century, "Where Have All The Flowers Gone.” The lyrics refer in part to the horrors and loss of life experienced by the Cossacks living in the River Don region of Russia during the period of the First World War, the Russian Revolution, and the Russian Civil War. While not on the same level as the loss of life, we now, in the beginning of the 21st Century, can lament the widespread loss of trust in society.
This was all personally meaningful to me. A child of the mid 20th century, I grew up in a very small upstate New York village. Not only did we all know each other, but doors were always unlocked, a sure indication of trust. I remember being able to walk into a friend's house and make myself at home. We would depend on each other and come to each other's aid. Our word was our bond. Trustworthiness was a common virtue. Now, a generation later, I employ every security measure I know for personal and home protection.
Many are familiar with the famous ancient Greek adage: "Know thyself." Countless philosophers and spiritual teachers as well have used this theme. To my best recollection, I first came across this aphorism while reading Plato in a philosophy course my first year in college. Interestingly, this aphorism was also used by the ancient Egyptians, who gave it a religious connection. In the temple of Luxor (1400 BC) is the inscription: "Man, know thyself ... and thou shalt know the gods."
The importance of self-awareness and self-control also can be found in other religious systems. In the Buddhist tradition one reads: "Though one should conquer a million men on the battlefield, yet he, indeed, is the noblest victor who has conquered himself." (Dhammapada 103) In the Taoist scripture are the following words: "He who knows others is wise; He who knows himself is enlightened. He who conquers others has physical strength; He who conquers himself is strong." (Tao Te Ching 33) In Hinduism we find: ". . . when a man has discrimination and his mind is controlled, his senses, like the well-broken horses of a charioteer, lightly obey the rein." (Katha Upanishad 1.3.3-6)
Most readers are familiar with the metaphor "a double-edged sword," - a blade that cuts both ways, idiomatic for a liability that can also be a benefit. The current state of social media certainly lives up to this expression.
The beneficial, favorable aspects of social media are many. Information on diseases, health, spiritual issues, charities, economic issues, current events, science, history and travel can be found and discussed online. It can also be a medium to bring people together, including family and friends. Unfortunately, the unfavorable aspects of social media are also quite apparent and often have grave consequences.
A prime example is the suicide of a 12 year old girl, Rebecca Sedwick, in Lakeland FL. After being taunted, vilified, by cyber-bullying via social media by some of her female classmates, she jumped off a nearby nearly 60 foot cement tower in September 2013. "You should die," someone told the 12-year-old. "Why don't you go kill yourself?" She was so emotionally distraught that she sent a social media message to a friend, texting: "I'm jumping, I can't take it anymore." A message that he received on Monday morning, shortly before her suicide, authorities said. It was reported that her mother spoke to school authorities and closed and re-closed Rebecca's Facebook account. However, unbeknown to her mother, the cyber-bullying continued on less familiar social media sites like Kik Messenger, ask.fm and Voxer.
Recently I happened to see an episode of a reality TV series that centered on the learning and personal conflicts of a group of students at a well-known high-end United States culinary school. The struggles of two female students were particularly noteworthy and point out the important need for the support of others for achieving our aspirations in life.
The older of the two students was married to a husband who not only did not encourage her but actively denigrated and tried to sabotage anything she did to achieve her goal of becoming a chef. The other, a very attractive young unmarried mother of a toddler, held on to a job in a 'gentlemen's club' - distasteful to her, but a financial necessity. She frankly admitted being ashamed of her work, and that her family would be also. However, her family, especially her aloof mother, disapproved of any endeavor she might engage in.
If I were to write a Chaplain's Corner article on humility, I would think that it would not be well received by some. Humility is not exactly a virtue held in high esteem by secular society. Sometimes however an article with a different title but with similar content might capture the interest of the reader. Some months ago I wrote a Chaplain's Corner article with a catchy title: The Arrogance of Power, The Power of Humility, that was well received. Self Honesty, the title of this article, might induce the reader to consider another aspect of humility, self honesty, more thoroughly understand what humility is and be able to apply it to their lives as well.
Humility has not gone unrecognized by contemporary psychological research which findings suggest that humility is multidimensional. The critical factors making up humility include, self understanding, awareness, openness and the ability to see things from different perspectivesi. Thus the title of this short reflection, Self Honesty, is a good summary of these dimensions. Various religious and philosophical traditions have described these elements as well. From the Hindu tradition Mahatma Gandhi once remarked: "It is unwise to be too sure of one's own wisdom. It is healthy to be reminded that the strongest might weaken and the wisest might err." Elsewhere he pointed out, "To believe in something, and not to live it, is dishonest."ii
In the 8th Century B.C., King Solomon, the author of the book of Proverbs, wrote: "A mild answer breaketh wrath: but a harsh word stirreth up fury. The tongue of the wise adorneth knowledge: but the mouth of fools bubbleth out folly." (Proverbs 15:1-2). Since first penned, this wisdom has been confirmed by thousands of years of human experience. This is no truer than in today's world in which we encounter a proliferation of crudeness, harshness, rudeness, lack of respect of the person and attempts to control others. The use of four letter and scatological words in dealing with others is found everywhere. No segment of the media is exempt. The explosive worldwide multiplication of social media use has made such discordant behavior almost unavoidable.
It is important to realize that a crude, rude and harshly toned reactive response by us often creates a pattern of escalation of incivility between all involved. We may not be able to change the uncivil behavior of others, but we can change our response to such rudeness when it is directed to us. This was recognized by Confucius in 4th Century B.C. China who wrote: "When it is obvious that the goals cannot be reached, don't adjust the goals, adjust the action steps."i In the Jewish Talmud we read: ""The highest form of wisdom is kindness."ii After being confronted by unseemly words and actions it might be a stretch for some to respond with kindness, but a good first step would be to act in wisdom according to the advice of Molière (1622-1673 A.D.): "A wise man is superior to any insults which can be put upon him, and the best reply to unseemly behavior is patience and moderation."iii
It was Patriot's Day 2013 in Massachusetts. Few around the world are now unaware that the Boston Marathon was run that day. Few are also now unaware that the new Boston Massacre occurred on that day as well. On April 15, 2013 (Patriot's Day), I was writing on my computer at the time and getting 'pop-up' Breaking News alerts of 'an explosion in Boston.' As an example of how common, and thus de-sensitized, I think many of us, including myself, have become to such news alerts, I paid it little attention. As per my work routine, at 4:00 PM CA time I turned on TV News while sorting my email. I immediately saw, once again, that the world as many of us have come to know it was, once again, radically changed.
I want to take the lead from a seminarian who was interviewed by one of the national networks, (I do not recall which network as I was constantly flipping news channels), whose witness reminded that any experience can be made a Godly one if it is tied to prayer. The seminarian and his wife were actually caught in the cross-fire that killed one of the alleged perpetrators: the older brother. Bullets were flying around them. They used the time to pray to God for deliverance during this "nightmare."
We can think of all the responders who came to the aid of the many injured. If their service was done with a pure heart and Godly spirit, then it became a channel of spiritual and psychological healing for all involved. We can also reflect on the great endurance of the victims, their family and friends, the heroic law enforcement officers [let me mention the many from far away states] and the people of Boston, who were on lockdown and living in a state of fear. I believe the apt slogan that has emerged from those affected is "Boston Strong."
Only God knows what the state of the world will be by the time this "Chaplain's Corner" is published. So, my spiritual reflection is really dated as of the state of the world at the writing of this article (the second week of April, 2013). News sources report an unusually high awareness among Americans of the current threat of a nuclear war crisis incited by the extreme bellicose threats and actions of North Korean leaders. Words such as "represents threat," "public pessimism" and that "Americans are listening are now being heard worldwide." Such reports also indicate that a poll across all demographic groups in the United States, is that if the North's neighbor, South Korea, is attacked, the United States should respond militarily. How close is the nuclear annihilation clock to ticking to '0?' As of this writing, very close.
All this brings to my mind the words of the psalmist: "All too long have I dwelt with those who hate peace. When I speak of peace, they are ready for war." In other words, peace is precious; it is a treasure. This reflection bespeaks the necessity for all of us at all times to preserve peace and to work and hope to bring about peace. Peace is one of the fundamental teachings of most of the world's religious traditions. An example is Thich Nhat Hanh, the Vietnamese Buddhist Zen master, who, since the Vietnam War, has worked tirelessly for peace. He pointed out that “Many people think excitement is happiness. . . . But when you are excited you are not peaceful. True happiness is based on peace. Mahatma Gandhi points out that “An eye for an eye will only make the whole world blind.” Christ told his followers: "Blessed are the peacemakers: for they shall be called sons of God." (Mt 5: 9).
How many of us really take the time to reflect on the things we do to others and do to ourselves in our daily lives? There are some good reasons for doing such a self- analysis. Not the least of which is that by thinking over how we may have hurt others and ourselves we may foster compassion for others in terms of the misdeeds they may have done and this in turn may lead to more civility in our evaluations of others and also in our dealings with them. It is so easy for us to justify our own aberrations while seeing the immoral, improper or wicked behavior of others. In ancient Chinese tradition Confucius (551-479 BC) sadly comments: "I have not yet seen one who could perceive his faults and inwardly accuse himself." (Analects, bk. v., c. xxvi.). On the other hand, Mencius (372 – 289 BC), the disciple and commentator of Confucius, speaks about the joys of true self-reflection: "There is no greater delight than to be conscious of sincerity upon self-examination." (Bk. vii., pt. i., c. iv., v. 2.). It is only in such sincere understanding of self that true virtue can be practiced. This helps in comprehending the meaning of Confucius' statement: "To be able to practice five things everywhere under heaven constitutes perfect virtue: Gravity, magnanimity, sincerity, earnestness, and kindness." (Analects, bk. xvii., c. vi.)
Psychologists would label such a process of reflection a self-inventory. For example, Robert Enright, PhD, (2012), notes the need for an “ uncovering phase” in which an individual lists their own faults and the consequences of them. This self-understanding promotes understanding of the factors that may have influenced others’ untoward behaviors. Such understanding nurtures compassion, and compassion fosters civility.
In today's world who has not confronted the 'arrogance of power?' At first it might be easy to think that only those who hold positions of wealth or authority would be candidates to wield power. While it is true that such individuals may be in an opportune setting to display self-serving, controlling actions, even individuals who are not high on the economic, political or social status scales can exert unwarranted, overbearing power. I am reminded of an example discussed in a graduate psychology course in New York City. A well-dressed, stockbroker-looking executive, somewhat rushed, has put a bill in a subway token window booth just as a subway train on its way to the Wall Street Station has opened its doors merely a few feet away, opposite, and in sight of the booth and the entry turn-style. Objectively there is more than enough time for the token clerk to give the passenger the token and change so that he would be able to catch the train. The clerk stalls, moves his hands appearing to sort change in front of him, and just as the subway doors are closing hands over token and change, with an obvious smirk on his face implying: "I got you."
This may remind readers of the ancient Greek notion of pride (hubris). Hubris motivates someone to use, intentionally, any means, even aggression, to degrade or humiliate others. In this case, the action of the subway clerk was not outright violence but what would be termed in psychology, passive aggression. None the less, it can easily be seen as a display of arrogant power. The Bhagavad-Gita (16: 18) describes pride this way: "Egotistical, violent, arrogant, lustful, angry, envious of everyone, they abuse my presence within their own bodies and in the bodies of others."
How many of us when we first meet some new person immediately find something about them to be critical about? Alternatively, we can look at the major news stories in the media over the last few months of 2012 and focus on the overwhelming brokenness graphically depicted: war, super-storms, school massacres and mass killings, to say the least. However, we do have an alternative. We could try to see the good that is imbedded within the bad. We can see that through all this tragedy some have been encouraging others to remain affirming of hope, fostering optimism and healing, and, most importantly, inspiring others by their own good actions. We have to see that inspiring others is one of the greatest good deeds we can do for those around us.
Doing good for others is certainly not unknown among the world's religions. Buddhist tradition teaches, "Therefore, do thy duty as prescribed; for duty-bound action is superior to inaction . . . .Actions normally fetter the human being but not when they are performed as acts of sacrifice." (Bhagavadgita, 3: 8-9). The words of Gandhi are very meaningful on helping us to focus on the good: “When I despair, I remember that all through history the way of truth and love have always won. There have been tyrants and murderers, and for a time, they can seem invincible, but in the end, they always fall. Think of it--always."i
In previous Chaplain's Corner articles I have pointed out the futility of making so called "New Year's Resolutions." The are vague, abstract and lack the specific steps to bring resolutions into effect.i Now what is not futile is to cultivating the cure for the illness that inflicts so many of us, that in part make such resolutions useless. This psycho-spiritual disease is called listlessness. It is the inactivity stemming from lassitude, lack of vigor and energy. Its cure is to develop self-discipline.
Self-discipline is an orderly way of life. In contemporary smartphone or tablet terminology it becomes a step by step psycho-spiritual and behavioral 'To-Do' list. As is common among various religious traditions, they focus on similar counsels to attain perfection. Self discipline is one such path. In Hinduism points out: "Turbulent by nature, the senses even of a wise man, who is practicing self-control, forcibly carry away his mind, Arjuna.ii In the Eightfold Path of Buddhism, the last three, focus on the components of self-Discipline: right effort, mindfulness and concentration.iii Islam teaches that to effect such change individuals must take on responsibility for action. "Surely Allah changes not the condition of a people, until they change their own condition."iv
There is a well known phrase in the Christian Gospels, the saying of Christ that "…it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God" (Lk 18: 25). A superficial understanding of this teaching would have it that to be rich, in and of itself, bars one from God's kingdom. But a deeper spiritual perception would indicate the fallacy in this apprehension.
We might first consider what various religious traditions say about wealth or bounty. In Hebrew tradition, it is the misuse of wealth - a failure to help others that is sinful. The Prophet Amos points out: "Hear this word, ye fat kine [bovine] that are in the mountains of Samaria: you that oppress the needy, and crush the poor: that say to your masters: Bring, and we will drink." In Islamic tradition, Allah blesses the rich who "…feed, for the love of Allah, the indigent, the orphan, and the captive" (Koran 79:8). Buddhist writer Ven. Jotika of Parng Loung states, "From [the] Buddhist point of view, good and praiseworthy is one who accumulates holdings in rightful ways and utilizes it for the good and happiness of both oneself and others."i Swami Narasimhananda describes the Hindu teachings on wealth, telling us: "…wealthy people need to share their wealth with the less fortunate."
In this day and age it is so easy to dismiss God from our lives. Jesus gives us an insight into the cause of this abandonment of God in society. St. Matthew records Jesus’ words on His Sermon on the Mount: “For where your treasure is, there will your heart be also.” (Mt. 6:21) A contemporary Eastern Church holy father, Elder Paisios of the Holy Mountain (Mt. Athos), gives a very perspicacious insight as to how this occurs: "If you want to take someone away from God, give [them] plenty of material goods . . . [they] will instantly forget Him forever." (Ageloglou, 1998) In past times one could look around at the beauty of the world and echo the words of King David in the Old Testament scripture: "The heavens shew forth the glory of God, and the firmament declareth the work of his hands. Day to day uttereth speech, and night to night sheweth knowledge." (Ps 18: 1-2) Today we have material goods around us that were completely unheard of a generation ago - dazzling high-definition LED displays, even on smart phones and tablets, and television that intrinsically mesmerizes us. Even the recent Olympics, which in times past focused on sports, now, in 2012, are overshadowed by ceremonies that are extravaganza-style spectacles of laser strobe lights and bombastic sound. Is there any thought or remembrance of God, the creator of Light?
There are many unexpected and sudden difficult challenges that individuals have to face in modern life Many of these may be considered life-changing experiences. Such events may include, for example, abrupt acute-chronic illness, accidental injury, serious financial adversity, sudden unemployment and/or loss of home, severe family-marriage difficulties. Strong dysfunctional emotions such as anger, anxiety depression and a profound sense of dread are often common reactions.
Developing a healthy psycho-spiritual management resilience and hardiness strategies are helpful when coping with such catastrophes. Resilience is a psychological process of adaptation in the face of obstacles, trauma, tragedy and stress that is related to good emotional, physical and spiritual health. One of the resilience strategies favored by scientific cognitive clinical psychologists is the unconditional acceptance of self, others, and the vicissitudes of life. Two essential cognitive shifts are involved in this process. First, framing choices as preferences by using phrases such as "would like,” rather than considering choices as demands by using words that imply “must,” and second, evaluating realistically, that is, seeing the untoward events as less than 100% bad, instead of consistently over-evaluating by labeling them "terrible, awful or the end of the world, more than 100%." Nothing, after all, can be more than 100%.
Looking at Old Testament Sacred Scripture, Esta Mirani asks: "could we understand Exodus as God taking the Jewish People on a journey from weak to strong, from downtrodden to resilient?" She goes on to conclude: "a deeper reading of Exodus is that God guides us on developing personal strength and resiliency. We can persist and overcome adversity and oppression, and achieve security and a sense of well-being.