Jain Spirit 2003 10 No 16

Author(s): Jain Spirit UK
Publisher: UK Young Jains

Page 33

allegiance. Yet all of them had some form of spirituality understood as the "personal beliefs or values held within the core of a person's being, directing one's life". Service-oriented individuals feel the need for an enabling strength from the act of worship, and from the support of their faith communities. Their struggle for justice, humanisation and community building is too depleting without it. Therefore, Vaz concludes, spirituality should be recognised as a key asset and important factor for building on the existing strengths of communities. It should be recognised and encouraged - not ignored or minimised.
In our pluralistic and post-modern Western societies there is a wellestablished spirituality that is not religious. Secular humanism (whether agnostic or atheistic, associational or individualistic) has been able to provide many modern people with a satisfying and challenging alternative to religion. Superficial critiques of such positions, who imply that they have no ability to transcend the weak and destructive aspects of our human nature, are not (to this writer) convincing. Humanists do not often speak of 'saints' but they do turn to inspiring examples and tell stories of those who achieve and endure beyond all ordinary human expectation. They identify abiding qualities which help us achieve great good by accessing the best within our common humanity, such as courage, fidelity, sacrifice and fellow-feeling. They too realise resources that often seem beyond our capacity.
Vaz' extensive bibliography indicates that the linkage between spirituality and service is increasingly acknowledged. Governments are recognising that faith communities have much to contribute to social betterment and that they will be good stewards of the money invested for social purposes. As he points out, the developing world is less individualistic, more prone to identify with religious communities and more explicit about their faith. Collectively they indicate that the spirituality of development workers is able to motivate, inform and sustain their challenging service.
Photo: James Maturin-Baird
I am impressed by the spiritual qualities of some of my community work associates who, like Vaz' international development workers, manifest sensitivity, courage, determined purpose, self-discipline and self-sacrifice. Another personal observation is that not all involved in community service and religious observance show such characteristics. Frankly, as I reflect on my own life I must admit that there were times, some prolonged, when I worshipped and served with little sense of the immanence and transcendence of which Hughes speaks. Most of us are very 'humanly' disappointing to our own ideal. But this does not discount the significance of all that is good and inspiring - and there is a wonderfully large amount of such spirituality among us. Perhaps the most striking and provocative reality that I have noticed is that those on the receiving end of do-gooders like myself
Economic Development Requires Spirit
can evidence the same spirituality and render a more effective service among their neighbours than any wellresourced professionals.
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Recently I moved into a community in North East England (one of the UK's poorest regions) without the services and resources that are on offer in most middle-class communities. The kids who visit us for a snack and a peek at our piano, seldom go far on holiday, have music lessons or after school activities. Neither do they frequent any church, mosque or temple. All those things, they think, are for 'posh people'. For all its problems (considerable indeed, including substance abuse and crime), my neighbourhood has veins of spiritual gold in the midst of deprivation. Though
they are in the jaws of the poverty
trap, they evidence a measure of inner prosperity. I have witnessed and experienced understanding and support for those wrestling with great problems, their easy and outgoing love for the people they can trust, mutual helpfulness, sharing and a lot of laughter. We do have plenty of reasons to laugh and to cry in my neighbourhood where darkness and light are both so apparent. Our neighbours and any others we regularly serve can evidence some of what we all long for: generosity, openness, forgiveness, courage and hope. In fact, their righteousness (or rightness) will likely exceed ours in at least some specifics - no matter whom we mean by 'them' and 'us'. The greatest challenge facing all service providers is perhaps to recognise the potential that exists - here and now - in so many of those we wish to help. If we could find the grace to behave as fellow pilgrims rather than as Lady Bountiful and Lord of the Manor, how much more effective our service could be.
Faith groups can help to bring about change
This is the reason for providing the reader with an exercise in personal reflection - a chance to 'retreat' in all honesty and humility, and then 'advance' farther and deeper along the chosen path, wherever it leads. Both the Prince (Siddhartha, the Buddha) and the Carpenter (Jesus, the Christ) taught that all people, every individual can make an immense difference in the world.
Dennis Oliver lives in North East England, working in development and support for the Scarman Trust. He is supporting several religious organisations, and is active in local community service and national peace and justice initiatives.
September November 2003 Jain Spirit
31