Wise Words for Today

“Regaining God’s perspective – refocusing our spiritual eyesight – is one of the greatest blessings of the believer. It changes everything. If we don’t consciously take a step back and adjust our vision, we’ll live under a perpetual cloud of illusion. This is a conscious, meditative turning, a determined effort to set our sights on what really matters…..Will you pause for just a moment and consider where your eyesight may be growing dim? Are you blinded to God’s daily blessings because you’re too focused on financial concerns, health issues, or frustrated relationships? Have you stopped seeing people as important and instead stare persistently at possessions, power, and pleasure? Are your eyes so preoccupied by your comfort that they have grown too tired to look at your life and your circumstances from God’s perspective?….Have you ever offered your eyes to God? Have you ever asked him to pour his wisdom into your perception, his perpective into each gaze? Have you ever stepped back and prayed, ‘God, how does this look to you?’ If you do, you’ll never look at others the same way again.”

Gary Thomas

(from The Beautiful Fight)

Sacred Mind

Mick Turner

Within each of us there exists a center of pure awareness, complete wisdom, and perfect wholeness. We may hear this Sacred part of ourselves called by divergent names, such as inner light, higher self, Self, Atman, Buddha Nature, Christ Within, and so on. I know it primarily as Sacred Mind and it is, among many other things, a pristine reflection of Divine Intelligence.

 

When I consistently live from my Sacred Mind my life runs smoothly. People, places, and things that once gave me major headaches now are at most, minor annoyances and many times not even that. When I live from Sacred Mind I am more like the birds of the air and the lilies of the field that Christ spoke so elegantly about. I don’t have to toil or spin, but instead, am more content to go with the perfect nature of things, exhibiting no resistance and manifesting perfect peace. When I operate from this perspective, I am practicing “wu wei,” the Daoist principle often translated as “doing nothing” but in fact, is doing everything at the perfect time.

 

When I live from my Sacred Mind, I practice Wu Wei naturally and without effort. Wu Wei that requires effort is not Wu Wei, but something else. Like the Tiger lying quietly in the grass watching a group of Impala, my Sacred Mind will tell me when to remain still and when to act. This way I practice Wu Wei, taking no uncertain or wasted action. I practice a perfect economy of energy. Externally I am doing nothing, but internally I am vigilant and am doing everything. When I act, like the Tiger when she strikes, there is no unnecessary action and no wasted qi. Instead, there is harmony of will, decision, and movement, all occurring within the realm of pure stillness. It is a perfect paradox and it is perfect. Nothing more need be said about it.

(c) L.D. Turner 2009/All Rights Reserved

Spirituality in the New Millennium

Mick Turner

Over the past few days my meditation time has been personally fruitful in that I have received clarification and insight in regards to several issues that have been roiling around within in me for some time now. I am always blessed when these things begin to take shape. It is as if I can see a bit more clearly than before and for this I am eternally grateful.

 

I have been reflecting on the nature of spirituality in the new millennium and have written several articles on the subject on this and other web sites. I strongly feel that we are in a unique and special time in terms of the future of our planet and also convinced that a living, vital, and global spirituality is an integral part of the solution to issues we will face as individuals, communities, nations, and globally in the coming years.

 

In the context of this brief article, I cannot go into great detail about all this. To do so would make the entry too lengthy and overly soporific. With that thought in mind, let just mention a few points that I believe are worthy of attention and reflection. It seems to me that whatever form or forms the spirituality of the 21^st Century takes, there should be at least three basic foci:

 

A theoretical and experiential recognition of the interconnectivity of all life

 

An increased capacity for individuals to live from the “Sacred Mind”

 

A heart of compassion manifesting in proactive service to others

 

Granted, we could list quite a number of other characteristics of the new spirituality. In fact, I have done so elsewhere on this blog. However, let’s look at just these three key elements of a vital spirituality as many other characteristics flow from this sublime trinity.

 

Just as the ancient scriptures, especially the early Buddhist and Daoist writings, explained, we live in a universe that is interconnected in all its parts. Not one thing exists in isolation but instead, is an indispensable part of a web of life that shares a commonality of essence and purpose. If you need further clarification of this fact, I encourage you to take the time and make the effort to study some of the scriptures from the Hua Yen school of Buddhism.

 

Hua Yen flourished in China in the early centuries of the Common Era and produced some of the most profound spiritual teachings ever recorded. The Flower Adornment Sutra was the primary scripture for the Hua Yen followers and its pages contain a very deep and descriptive picture of the interconnectivity of all that is. Admittedly, this may be somewhat deep reading, but it will be well worth your while. The text I began with is Entry into the Inconceivable: An Introduction to Hua Yen Buddhism, edited by Thomas Cleary. I am not sure the book is still in print but it should not be overly difficult to locate. Also, a Google search will turn up many useful web sources.

 

Our understanding of interconnectivity has to go beyond the theoretical if it is to have any transformative effect on daily living. It is difficult to discuss these types of experiential matters as they, by their very nature, are personal and subjective. For our purposes here, suffice to say that establishing and maintaining a regular meditation practice will go a long way toward opening you up to an experience of your connection with others. Along the way, the meditative practice of “Metta” can also be highly useful in this regard. An extended visualization practice from the tradition of Therevada, Metta (trans. Loving Kindness), helps foster a sense of the interdependence of all life.

 

Meditation practice is also central to the realization of the second element of a vital spirituality: increased capacity to live from the Sacred Mind. Put briefly, each of us comes equipped with what we here at LifeBrook call a little mind and a Sacred Mind. The little mind is our ego, our lower self, which is an illusory entity we create in order to survive in the world. In and of itself, it is not a bad thing, but it does create numerous problems. Where we run into trouble is when we identify so completely with the little mind that we think that’s who we are. When that happens, we increasingly lose contact with our Sacred Mind, which is our true identity. It is through the Sacred Mind that we realize our oneness with everything else. The little mind, by contrast, thrives on separateness, competition, and conflict. It is highly difficult to feel “at one” with your enemy or someone you are competing with.

 

As we progress on the spiritual journey, we increasingly become aware of an expansive aspect of ourselves that we rarely experienced. As our spiritual practice deepens, we begin to connect with this Inner Light, our “Buddha Nature,” our Sacred Self. This is our true spirit and true identity. It is a fountain of wisdom, love, and light which allows us to see things as they are, not as we have mistaken them to be. It is the source of our spiritual intelligence. As we increasingly live from our Sacred Self, our spiritual intelligence, life begins to have more direction, meaning, and mission. Whereas before we viewed much of life as poorly organized chaos, we now see patterns, story lines, and wisdom that was invisible when we operated out of the little mind. This is especially true of our ability to see the unity that permeates and underlies all that exists.

 

This sense of the “bigger picture,” of the oneness of life, when connected with our Sacred Self, leads to a true sense of compassion. And from this sense of compassion we develop a desire to be of service. This desire to step beyond our limited self and help those in need now comes from our Spiritual Heart, which is a component of our Sacred Mind. Instead of trying to be of service to others from the vantage point of our little mind, we now have a more expansive and realistic view. Instead of having our service tainted by our own selfish concerns, our recognition of the unity of life gives rise to the Bodhisattva Heart, a desire to serve out of the living awareness that when one suffers, we all suffer.

 

Again, space does not allow for a full treatment of this subject. However, one other point needs to be made. In the new millennium, our service needs to become proactive rather than reactive. We need to look for ways in which we can help. Ideally, by studying patterns and trends, sometimes we might be able to see problems before they arise and take preventative measures. Even when we can’t do this, by being proactive we might be able to intervene in areas of need while they are still small, rather than waiting and reacting when they have grown to epic proportions. It is far easier to put out a fire when it is on a match head than when it has invaded a forest. This is what I mean when I speak of proactive service.

 

I would like to encourage you to take some time out from your busy schedules over the next few weeks and at least reflect and pray a bit about this exciting and challenging new century. See what insights and ideas come to you about your place in the evolution of the spirituality that will be a part of this era. It will be well worth the time and effort.

 

© L.D. Turner 2008/All Rights Reserved

New Thought: It’s Here – It’s There – It’s Everywhere

Mick Turner

Each age in which humankind has lived and evolved has had specific tasks or assignments that had to be learned. Early on, it is obvious some of these were very basic types of lessons, but as humanity progressed, these lessons and issues become more complex. It seems to me that Sacred Spirit has a plan and the continual outworking of that plan has been the driving force of all creation.

 

I think that there are two primary lessons for this exciting yet challenging period in our spiritual and social evolution. First, I believe strongly that one of our primary life lessons of this age concerns the deepening of our understanding of the power of our minds. Up until the last 150-200 years, except for a small number of esoteric spiritual groups, our awareness of just how powerful the mind is was minimal. However, beginning in the mid-19^th Century all of that was about to change.

 

The 19^th Century was a time of increasing spiritual awareness around the world, but especially in the West. In Britain, for example, the Enlightenment and the Industrial Revolution gave rise of a powerful reactionary force, seen primarily in literature and the arts. This movement became known as Romanticism. In Germany, the “Idealist” philosophers grew in both clarity and influence and began to have a particularly strong impact on theology. As the century progressed, America witnessed the emergence of the Transcendentalist Movement, again primarily in literature. Rejecting the rationalism of the Enlightenment and the logic of science, the Transcendentalist spoke of a higher plane of reality and a divine energy that permeated and gave life to all that existed. Writers like Emerson, Thoreau, and Whitman challenged the accepted, traditional worldview and, in so doing, infused their ideas into the very core of American culture. The impact of these writers is still felt today in just about every field of study and endeavor.

 

The divine plan of Sacred Spirit began to take flesh, however, in another American philosophical/theological school that eventually became known as New Thought. A widely diverse movement, New Thought had its origins in the field of healing and quickly spread to other areas of study and practice, including theology.

 

Phineas Parkhurst Quimby (1802-1866) is traditionally called the “Father of New Thought.” Quimby, like many others of his time, was dying of tuberculosis. After a mysterious sort of carriage ride in which he battled with a particularly head-strong horse, Quimby felt mentally invigorated and noticed that his condition improved somewhat. After attending a lecture on “Mesmerism,” a technique of hypnosis fashionable in the late 1830’s, Quimby began to experiment with hypnotic techniques and eventually became a healer of great renown. 

 

Quimby’s techniques and ideas spread quickly through his students and eventually New Thought was born. Christian Science, although not technically New Thought, was certainly born out of New Thought teachings. Mary Baker Eddy, the founder of Christian Science, eventually acknowledged her philosophical debt to Quimby and his followers. Other early New Thought pioneers included teachers like Emma Curtis Hopkins, Malinda Cramer, and Nona Brooks. This trio especially was involved in the founding of Divine Science, one of the more influential New Thought schools.

 

Charles Fillmore and his wife Mary were also major New Thought figures, eventually founding the Unity School of Christianity. A little later on, influenced by New Thought writers Ralph Waldo Trine and Christian Larson, Ernest Holmes founded the Religious Science Movement. Holmes is considered one of the most influential teachers of New Thought and his teachings, called “The Science of Mind,” have influenced such modern day figures as Norman Vincent Peale, Robert Schuller, Og Mandino, Zig Ziglar, Tony Robbins and, in an indirect and notably bizarre way, the entire Word of Faith Movement, the fastest growing segment of Christianity world wide.

 

I could go on and on describing the impact of New Thought, which noted psychologist William James called the “school of healthy mindedness,” but space does not permit it. Suffice to say the New Thought has been of tremendous impact on our culture, our religions, and especially on psychology. Chances are, if you have been influenced by any type of positive thinking teaching, you have been influenced by New Thought in general and Ernest Holmes in particular.

 

Turning from a historical perspective, let’s take a brief look at some basic New Thought teachings. Keep in mind, we don’t have time to go into great detail here. It is my hope that in presenting some of the fundamental teachings of New Thought, you may be motivated to study these ideas further and, if you feel so led, apply them to your life. Below I list the Principles of Divine Unity, one of the newer New Thought Schools.

 

Principle One – There is One Power

 

 

Principle Two – The Kingdom is Within

 

 

Principle Three – I am an Individualized Expression of the Divine

 

 

Principle Four – My Thoughts and Beliefs Give Specific Form to Spirit

 

 

Principle Five – The Principle at the Basis of our Lives is the Law of Cause and Effect

 

 

Principle Six – We are Endowed With Free Will and  Thus Can Embody Divine Unity by Choosing Compassion

 

 

Principle Seven – Evil is not a Separate Force but a Misuse of the Law

 

 

Principle Eight – Changing My Thinking Changes My Life

 

 

Principle Nine – There are Seven Tools Which Enable Us to Transform Our Consciousness by Enabling Us to Transform Our Thinking and Thereby Our Lives and the World We Live In*

 

 

Principle Ten – All These Principles Assist Us in Realizing Our Divine Unity Which Although Always Present May Not Be Realized Because of “Obscurations and Delusions

 

 

• The Seven Tools of Transformation are:

 

The Word

 

Journaling

 

Goal Setting/Planning

 

Contemplation

 

Affirmative Prayer

 

Meditation

 

Visualization

 

 

Keep in mind that this list is only an outline and time or space does not allow for a very deep analysis here. Suffice to say that New Thought, in its various forms, is of the belief that a divine energy permeates the entire universe and that this energy is not only the source of all life, but also its animating and sustaining principle. This “Divine Mind” or “Sacred Intelligence” operates according to set universal “laws,” most notably the Law of Cause and Effect. New Thought also places great emphasis on the Law of Attraction, a principle that gained much popularity recently with the publication of Byrne’s book “The Secret.” There really wasn’t much secret about The Secret. The principles discussed in the pages of Byrne’s book are straight out of New Thought.

 

Although its leading proponents consistently deny it, the Word of Faith Movement within Christianity has also been strongly influenced by New Thought. E.W. Kenyon, considered by many to be the earliest advocate of many of the principles that show up in Word of Faith teachings, was reported to have been strongly influenced by Ralph Waldo Trine, a leading New Thought teacher of the late 19^th Century. As stated earlier, Word of Faith advocates go to great lengths to minimize the influence of Trine on Kenyon. No matter, whether from Trine or some other source, the presence of New Thought principles in the works of Kenyon is both unmistakable and undeniable.

 

What I find most interesting in the Christian traditions that have imbibed New Thought teachings is how they deal with integral aspect of their theology. Let’s take a brief look at two examples, Peale/Schuller and Word of Faith.

 

As just mentioned, Word of Faith teachers, when confronted about New Thought influence, go to great lengths to deny it. Most Word of Faith teachers, as well as most charismatic teachers, define the New Thought Movement to be “occult” and the various schools associated with the movement as being “cults.” This is especially true when they speak of Unity, Religious Science, and Christian Science. (It should also be noted that Christian Science is not technically a New Thought entity). If the Word of Faith advocates readily admitted to the influence of any of these sources, it would open the Word of Faith movement to charges of heresy, charges that are levied anyway.

 

As for Peale, Schuller, and the “Positive Thinking/Possibility Thinking” crowd, they neither admit to nor deny New Thought influence. Schuller is especially interesting in this regard. While never acknowledging New Thought per se, he frequently mentions fairly contemporary teachers of New Thought principles such as Clement Stone, Manly Hall, Napoleon Hill, and Emmett Fox, just to name a few.

 

Personally, I believe a third option is the most sane and workable approach. If you, your teachings, your writings, and your world view have been impacted by New Thought, just say so. It is as simple as that. There is absolutely no need to dance around the subject with a Texas Two Step like the Word of Faith folks do. Just be up front and admit your influences. After all, no teacher has ever formulated their teachings in a theological/philosophical vacuum.

 

In the secular “pop psychology” world the influence of New Thought is everywhere you look. Tony Robbins, Wayne Dyer, Gary Zukav – all have been impacted by the school of thought. Some acknowledge the influence, some do not. However, the level and intensity of the denial of New Thought influence is nowhere near that found in Christian circles.

 

If you are anywhere near a regular reader of this blog, you are surely aware that my world view has been impacted by various New Thought writers. I make no secret of this because I see absolutely no reason to do so. One of my most firmly held beliefs in the conviction that Christ may indeed be able to work and teach through any venue he chooses. He does not need my approval. In addition, I make every effort to avoid rigidity in my thinking and myopia in my theological beliefs. I do this for more than one reason. First, I have found both truth and inspiration from a wide range of sources, including New Thought. Second, I am also aware that someone I have major disagreements with still has the capacity to teach me something if I am open-minded enough to hear it.

 

For example, I spent the summer of 1972 working in Washington, D.C. at the National Campaign Headquarters for Senator George McGovern. Although I am much more in the center politically now, back in those days I was so far left I made Chairman Mao look like William F. Buckley. At about the same time, life slowly began to unravel for Chuck Colson, Nixon’s famous “hatchet man.”

 

As most of you know, during his legal problems associated with Watergate, Colson had a conversion experience while sitting in his car and he became a Christian. It should also be said that I arrived in Washington on June 10, 1972. The Watergate burglary took place on June 17. Colson, after his release from prison, founded Prison Fellowship, a ministry geared toward the spiritual redemption of those serving prison sentences. He has also become a major author in Christian circles and his books are widely read by an eager audience.

 

What I am getting at here is this. I am about as close to Colson politically and religiously as Kansas is to Katmandu. Colson was and is an arch-conservative Republican. I am an Independent politically, but it is safe to say that I have never voted for a Republican for any office at any level. I have major differences with the ideological stance of the Republican Party and have shed more than one tear over the fact that the Religious Right has abducted my faith tradition and enlisted it in the service of the Republicans.

 

Not only am I far away from Colson’s political tastes, but religiously there is a great gulf between us as well. Colson is a Fundamentalist with a capital “F.” I think fundamentalism in any religion is a dangerous commodity and I disagree with much of this school’s teachings.

 

My point is this. Chuck Colson is one of my favorite Christian authors. I can say without reservation that I have learned much from his books and not long ago had the opportunity to finally hear him speak. Do I agree with most of what Colson says? Not on your life? Would I vote for him if he ran for office? You’re joking, right? But do I benefit from my exposure to his teaching? You betcha. But it does take an open mind and a willingness to explore the thought of those much different than my own.

 

As for New Thought, I would encourage readers to explore these teachings for themselves rather than letting someone else do their thinking for them. You may, indeed, be surprised at what you discover.

 

© L.D. Turner 2008/All Rights Reserved

Is Christianity the Only Way?

Mick Turner

One of the most consistently voiced criticisms of the Christian faith these days has to do with the claims of exclusivity, stating the Christ is the only means of salvation and the sole way to eternal life and heaven. Given the increasing sense of tolerance and inclusiveness inherent in post-modern culture, it is easy to see why the traditional teachings of Christianity regarding the exclusivity of Jesus would meet with such open hostility.

 

I can understand why people would react negatively to such a claim. I know that I, too, found this aspect of Christian teaching tough to digest and, for years, it lay in my theological gut like a hunk of underdone potato. Frankly, I found it hard to believe that a loving God would put such a plan into place. With the many different world cultures and world religions, why would any reasonable God make one religion the only gate through which a sincere spiritual seeker could walk? And, of course, there were the usual arguments like the one that asks if God would truly send a guy like Gandhi to hell while saving Hitler, had he confessed belief in Jesus before he died in that bunker.

 

Eventually, however, I realized that all of this discussion and argumentation missed the point, entirely. I came to the conclusion that this entire debate went off the tracks in two places.

 

First, let’s look at the claim of Christianity that it is the only religion that will get you saved and into heaven. In this sense, Christianity claims it is the only true religion. What conclusion did I reach? Well, after much study, prayer, reflection, meditation, and more prayer, I arrived at the only logical conclusion possible. Christianity will not get you saved or into heaven or give you eternal life any more than Hinduism, Buddhism, or any other system of faith. In this regard, Christianity is no better than any other and is therefore its claims to exclusivity are false.

 

Before you label me an apostate and a heretic and stop reading, please hear me out.

 

The fact is, no religion will give you salvation and Christianity is just that, a religion. All religions, including Christianity, are made-made institutions that attempt to put spiritual realities into organized structures. This is a noble endeavor but it cannot be done. If you look at scripture, it clearly states that Christ is basically the only way to gain salvation. Note clearly that Christ never said, “I am the way, the truth, and the light. No one comes to the father except through Christianity.” Instead, he said no one came to the father except through him. This is a subtle but very critical distinction.

 

Salvation comes through a vital, living, and obedient relationship with a person, not an institution. This reality should be easily apparent to anyone with eyes to see.

 

Granted, people may object to what I am saying here, claiming that Christianity is the only true religion in that it teaches that Christ is the Son of God. That much is true, I think. However, let’s not confuse the structure with the actual person, the spiritual reality. Christ is the way, the truth, and the light, not the church. The church can point us to Christ, but let’s not confuse the finger with the person it is pointing at.

 

To be continued…..

 

© L.D. Turner 2008/All Rights Reserved

Interspirituality: Promise of a Positive Future

Mick Turner

In 1893, the city of Chicago played host to an event which, at the time, did not seem overwhelmingly significant. Slated as a relatively minor event associated with the World’s Fair, the “World’s Parliament of Religions” was of far greater importance than recognized at the time. The Parliament was the first time representatives of various religious traditions from around the globe convened in a common setting with a common purpose. Moreover, the interfaith gathering foreshadowed the increasing contact between various religious traditions that so characterized the 20^th Century.

 

Originally organized to foster dialog and understanding between the world’s various faith traditions, the Parliament spawned a groundswell of interest among those in attendance as well as those who read about the informative proceedings. Especially in America the Parliament’s impact was both immediate and wide-spread. For example, prior to the gathering in Chicago, both Judaism and Catholicism were largely marginalized in American culture. Despite the fact that both of these groups were numerically strong in the United States since colonial times, a general lack of information on the part of the Protestant Christian majority created an atmosphere of suspicion and mistrust. One of the most significant and enduring legacies of the Parliament has been the mainstreaming of both Catholics and Jews.

 

A second but no less momentous contribution of the Chicago meetings was the West’s exposure to vital Asian spiritual traditions, most notably Zen, Hinduism, Jainism, and Buddhism. As the 20^th Century progressed, contact and positive exchange between American seekers and Asian religions grew rapidly. During the final quarter of the century this inter-spiritual contact and exploration was commonplace.

 

 In 1993, honoring the 100^th Anniversary of the parliament, Chicago again played host to a gathering of representatives from a wide range of spiritual traditions. Over 9,000 participants attended the conference and registration had to be stopped three weeks prior to the event, simply due to lack of space. Attendance could have been much higher. Incredibly, over 75,000 people showed up for the closing ceremony, held in Grant Park. From beginning to end, the hallmark of the conference was mutual respect and a sincere desire for cooperation and unity among the participants. The only incident of discord occurred when a group of fundamentalist Christians, who were non-participants, staged a protest in opposition to the event.

 

As the 21^st Century advances, we can only expect this stream of inter-spiritual contact to widen and grow deeper as the contact between faith traditions grows increasingly consistent. As this process unfolds, it is hoped that among the positive results of inter-spiritual dialog and cooperation are such things as: deeper insight into points of commonality among the various religious traditions; joint proactive efforts by the various traditions to address and rectify existing global and social concerns; and a more peaceful, harmonious world, from nations to neighborhoods. His Holiness the Dalai Lama, an example of a person with a heart for Interspirituality, speaks of the possible benefits of interspiritual cooperation:

 

“Because all the world’s religious traditions share the same essential purpose, we must maintain harmony and respect among them. This not only benefits the followers of each religion but makes our neighborhoods and countries more peaceful. To do this we need to understand something about the world’s different religions. There are many ways to go about this, but I believe the most effective is face-to-face dialog. Let religious and spiritual leaders meet together to discuss and share their experience and practice; let ordinary members of religious communities spend time with each other.”

 

The final point made by the Dalai Lama is of particular note. While the meetings and dialogs between leaders from the world’s spiritual traditions is of great benefit, it is when the average, rank-and-file members of these traditions become more familiar with one another that real transformation can take place. Positive sharing between the laity of all religions holds perhaps the most promise of all. Any future plans for interspiritual programs and gatherings should take this reality into account. To have only religious leaders meet together is a positive step, but falls short of what is needed.

 

To be sure, there will always be those who are opposed to interspiritual dialog and cooperation. Typically this flavor of opposition comes from the fundamentalist camps, especially within Islam and Christianity. I do not mean to equate these two forces as the former is typically more radical and violent that the latter. Still, both of these religious elements are consistently abhorrent of any attempt toward religious unity. In spite of their opposition, however, the participation of both Islamic and Christian fundamentalists would be welcome. Anything else would be antithetical to the principles of interspiritual unity.

 

Still, there are some Christians who feel that any other spiritual tradition other than Christianity is at best worthless or at worst an evil entity, spawned from the loins of hell. I will state categorically and without reservation that I do not share this mindset and, in fact, consider such a worldview closer to pure evil than a more open-minded approach. I am a Christian but that does not mean I cannot learn from other traditions. In fact, I feel compelled to remind readers that Christianity, along with every other religion, is a product of human effort, not of God. It is an unfortunate truth, but a reality nonetheless, that oftentimes religion is one of the chief impediments to true spirituality, especially as exemplified by Christ.

 

I am reminded of the encounter between Jesus and the woman at the well in Samaria. Most often sermons or Bible lessons on this fascinating encounter focus on the sins of the woman’s past and present life and on Jesus’ teachings about the “living water.” Yet this passage also is highly illuminating in terms of Jesus’ view of religion. He does not condemn this Samaritan woman’s religion. Instead, he goes on to share that “a time is coming and already has come” where both the Samaritan religion and the Jewish religion have become obsolete. The Lord clearly tells the woman that God is spirit and must be worshiped in spirit and truth. God must be worshiped beyond the confines of a limited religious point of view.

 

Does exploring the teachings of other faith traditions in any lessen Christianity? No. In reality, such exploration enriches our faith and helps us to see the teachings of Christ and the early church in fresh and often more accurate ways. Personally, I have such endeavors highly beneficial and, equally significant, these studies have given me insight into how adherents of other faith systems view life. This has been of great benefit in discussing my Christian perspective with followers of other religious traditions.

 

The reality that we now exist in a global society is undeniable. Further, there is a growing recognition that the entire world is interdependent. When one part of the globe is affected, all areas are impacted in some way. Interdependence is increasingly seen in trade, science, medicine, cultural exchange, and even education. It is only natural that humanity’s spiritual traditions are involved as well. Perhaps our greatest hope lies in the fact that as a growing knowledge of the essential unity within the diversity of religious expression takes place, we, as a species, will be less inclined to hostile behavior.

 

© L.D. Turner 2008/All Rights Reserved

Wise Words for Today

…the more time you spend in your point of stillness, the more you experience a sense of peace and serenity…..You begin to recognize your oneness with all creation. Paradigm shifts can happen simply by spending time in this deep center of your being…..It take deep quiet to begin putting you in touch with your connection to all creation. Then you can begin to understand the great laws of the universe and how they play out in your life. As you understand these laws and work with the energy system of your own body. you can work with Spirit in cocreative partnership. This partnership is available to all but called into action by few. As we move deeper into the journey, entering into the silence is the most important tool we have, the most valuable skill we can develop, the gateway to accelerated understanding. For in the silence we can hear the guidance of our soul and Spirit. Through the silence, we recognize the full spectrum of possibilities and find our wings for free flight.

Alan Seale

(from Soul Mission, Life Vision)

In Search of Lost Treasure: Character and Service

Mick Turner

As I look about the spiritual landscape of American culture these days, several things quickly become apparent. First, there has been an explosion of interest in all things spiritual over the past 40-50 years. Whereas earlier in the 20^th Century the fascination with the spiritual life existed mostly on the periphery of our culture, during the second half of the century the search for spiritual meaning in life became increasingly mainstream. A trek through any major bookstore will bear this out as one sees a plethora of material on everything from Fundamentalist Christianity to Egyptian Deities to instructions on how to go about trance-channeling Elvis.

 

It is not my intention to discuss the varieties of spiritual traditions available to seekers these days. There are more options than can be reasonably covered in the short space of this article. Instead, I want to focus on an issue that I believe to be of foundational importance to spiritual seekers of every stripe. I want to explore a couple of themes that I feel are generally missing from the spiritual agenda of most writers and groups in these exciting but challenging times.

 

As I mentioned at the outset, the range of topics available to spiritual aspirants is mind boggling. If one is diligent in exploring the shelves in bookstores, he or she will most likely find something related to their interest. However, I have noticed that, with a few notable exceptions, two highly significant topics seemed to be given little print when compared to other subjects. What are these two topics?

 

Character and Service.

 

I suspect the primary reasons these two vital themes get so little coverage has to do with our culture’s near-epidemic narcissism and self-absorption. Granted, there are many book titles related to “self-development” and “spiritual growth.” One could make the case that these topics are related to character development in some ways, but I believe that is really avoiding the issue. The fact is, real character development involves several requirements that most Americans had rather avoid than deal with head on. I am talking about things like morality, discipline, self-control, delayed gratification, and other-centeredness. You might find a few books that deal with these themes, mostly from a Christian perspective, but more often than not, these are written from a legalistic, fear-mongering point of view. If you are not a good girl (boy), God’s gonna getcha or worse, you’ll wind up as the guest of honor at Beelzebub’s weenie roast and you’ll be the weenie!

 

Most other books these days, whether of a New Age bent or a psycho-spiritual point of view, rarely deal with character development and personal morality. Rather than helping seekers see the necessity of putting limits on their behavior, most often these writers tell us we need to “follow our bliss.” If our bliss happens to trample a bit on the toes of someone else, well…, they should have had sense enough to get out of the way.

 

As far as books on service are concerned, they, too, are few and far between. As with works on character, most of these titles on service to a hurting world come from the pens of Christian authors and Christianity should as a faith be commended for at least addressing the need for service to others. The Church universal takes a lot of heat these days and it is rare that the mainstream press gives credit to organized Christianity for its selfless contributions to social improvement. The fact is, Christianity does more in the social arena in America that all of the other faith traditions combined.

 

Even so, however, we need to see more emphasis placed on character development and loving service. New Age advocates, for example, could do significantly more than they do to help those in dire need. Unfortunately, many New Agers are too self-absorbed to take the time to, say, feed the hungry or visit the sick. And what’s more, they have a great explanation for why they are not more involved.

 

Laura is a good friend I have known for about a dozen years now. She is a disciple of a New Age teacher and states that she has become significantly more spiritual since studying with this guru. And I must say that in many ways she has. She is far more patient, tolerant, and much less abrasive than when we first met.

 

My friend Laura tells me it is the mission of her group to “spread light and love across the globe and to help people everywhere find their bliss.” When I pushed her about the kind of service projects her group was currently involved in she flatly told me that she was involved in only one project, but it was the greatest project on earth. When I quizzed her as to the details of this wonderful project she explained that she and her fellow aspirants were working on “finding their true selves” so that they could then “spread light and love to the masses.” According to Laura, the greatest service a person can give humanity is to “be who they really are.”

 

“Until a person learns to live in the Light,” said Laura. “Any service they give is tainted and therefore not really service.”

 

“I see,” I responded.

 

I wonder what would have happened if the people living in New Orleans would have had to endure had volunteers told them they would have to wait until they “found themselves” before coming to give aid. Perhaps the would-be rescuers could have gathered on the remaining levees and chanted an invocation for light, while hundreds died in the putrid water below them.

 

I don’t mean to sound so harsh, but I think my friend Laura is symbolic of a process that has been going on in our country for several decades. With the emergence of the “Me-Decade” of the ‘70’s, we seem to have moved down a slippery slope of self-absorption and social apathy. And even though Christians have been less guilty of this phenomenon, they have not been without their own absence of sensitivity. The rise of the Religious Right and the joining of the Evangelical faith to the hip of the Republican Party has also resulted in a less than Christian response to many people who are hurting badly. While the New Agers chanted to their Spirit Guides and the Republican Christians sat idly by, waiting for the wealth of our nation to “trickle down,” the erosion of our nation’s ethical core went on unabated right beneath their collective noses.

 

I cannot speak to the New Agers, only to say that perhaps they could take a break from seeking their “inner child” long enough to open their ears to the cries of despair going on in our inner cities. For Christians, the message is simple. Just return to the ministry Christ called you to.

 

For Christians, the definition of true spirituality should not be a mystery. The meaning of the word, given to us by Jesus with alarming clarity, may not be the answer we are looking for. The definition of spirituality provided by the Lord had nothing to do with esoteric philosophical speculations, nor did it encompass the need for expanded knowledge of a multi-dimensional universe. On the contrary, Jesus told us what real spirituality was in a very direct and precise manner. He didn’t explain it to us; he showed us.

 

Jesus gave a new definition of what true spirituality consisted of when, as described in the 13^th Chapter of John’s Gospel, he shocked his disciples by performing the lowly act of cleansing their dirty, dusty, and most likely, fetid feet. In this act, Jesus then said that he had provided an example. In his words:

 

I have set you an example that you should do as I have done for you… (John 13:14)

 

As Christ-followers, we are called to no less. We are called to the ministry of the towel. For the Christian, that is the meaning of spirituality. We are to be of service. Everything else, no matter how profound, is superstructure.

 

At its most fundamental level, proactive service, motivated by love and compassion, is what incarnational Christianity is all about. No matter what setting in which we find a need to be addressed, we are to obey and go. No matter how filthy, grimy, or smelly, we are to take up our towel and basin and hit the ground running. This is our calling and this is our duty. This is what Christ did and we are to do no less.

 

Even as sincere believers with a genuine desire to manifest active Christian love to our hurting world, we often complicate this issue of service to an extreme. “What is my true mission?” we often ask ourselves. “Is helping with this situation something I am gifted to do?” Other times we vacillate by comparing ourselves to others. “Are there other people far more skilled than I to help with this?” Moses tried this approach and God didn’t buy it. Although there is nothing wrong with assessing our talents and gifts, we need to realize in any situation, there is some type of service we can provide. There is at least some need we can meet. Just about anyone can fold chairs, clean a kitchen, drive a van, or deliver food.

 

At the end of the day, this issue of Christian service boils down to one word: availability.

 

We must each look into our hearts and, with the help of the Holy Spirit, ask ourselves: Am I available to be used by God? We need to be rigorously honest with ourselves in answering this all-important question. If we answer in the negative, then we need to explore the reasons why we feel we cannot currently follow Christ’s call to service. If we answer in the affirmative, then we need to find a place to serve, a way to serve, and get on with it. It is of vital importance that we keep in mind that we are Christ’s representatives here in this broken world. We are his hands, his feet, and his heart. And, we are his ambassadors no matter where we are.

 

© L.D. Turner 2008/All Rights Reserved

Wise Words for Today

Follow the light of the spirit in all things and depend upon God in all things, choose the living Christ as the pattern in all things and depend upon God in all things. Do not seek the truth; seek the spirit of truth. The spirit leads into all truth. To know the truth is to know the way.To be guided by the spirit into all truth is to walk in the light of the spirit all the way and the way of light leads into the kingdom of eternal life. Follow the words of the Christ until the spirit is found; then follow the spirit into the greater life of the Christ. Keep the eye single upon that light that is revealed through the spiritual vision of the soul. Where that light is shining there is the gate; beyond is the way that leads unto life, and all who are in the spirit shall find it even now” –

 

 Christian D. Larson

 

(from THE PATHWAY OF ROSES)

The Paradox of Post-Religious Culture

Mick Turner

These days it is common parlance to state that American culture is now both Post-Modern and Post-Christian. In most ways I suspect this is an accurate statement. Our culture increasingly holds post-modern beliefs as sacred and Christianity, long the bedrock of America’s spiritual life, has receded in terms of status and influence. I would add to these realities a third idea: American culture is increasingly “Post-Religious.”

 

By using the term post-religious I do not imply that religions no longer exist. Obviously they do. What I imply when using this term to describe American culture centers on the fact that Americans increasingly are pursuing spirituality outside the parameters of institutional religion. The New Age Movement is an example of this phenomenon, but it appears to go much farther than that. It seems the idea that the best way for individuals to advance spiritually is in the context of small groups of like-minded seekers has come of age.

 

Even adherents of established religious traditions have realized that small group settings are more conducive of authentic spirituality. Many churches break down their membership into such enclaves; small groups of Buddhist pilgrims, loosely affiliate with a major teaching center in another locale, are springing up all across the country; and an increasing number of Yoga groups are forming to deepen members’ awareness of the philosophy behind the postures and practices they regularly perform.

 

If we indeed are moving toward a post-religious culture, and I believe that we are, there is an interesting paradox in all of this. The fact is that Americans are becoming far more spiritual while at the same time becoming far less religious. I am aware that the phrase “I’m spiritual but not religious” has been uttered so often it has become trite. Still, hidden behind these frequently repeated words there is a distinct reality: While we are becoming less dependent upon organized religion as a culture, we are becoming an increasingly spiritual nation.

 

Recently, CNN reported that a recent survey of the religious beliefs of Americans revealed a few surprises. Well over 80 percent said that believed in God or a Divine Force; more surprising, a distinct majority stated that they believed that religions other than their own were also paths to salvation.

 

One can argue that this is a part of the standard post-modern mind set and it is certainly that. However, it also reflects that the formal beliefs of Christian tradition are no longer a strong influence even among its adherents. I am sure fundamentalists, conservatives, and others of an Evangelical ilk will rail against this trend, but I, for one, find it positive.

 

As we move forward in the 21^st Century, I think we will see an increased interspiritual dialogue and the results of such an endeavor will be positive. Granted, fundamentalists of every religion will recoil and shout apostasy from the rafters, but then, that is exactly what the Pharisees did when Christ showed up picking corn and healing dirty street people on the Sabbath.

 

As I have mentioned several times on this site, I have studied and practiced Zen Buddhism for over 30 years and firmly hold that without this endeavor, I never would have fully understood Jesus and his mission. My involvement with Zen has made me a much better Christian and has fed me in ways the institutional church never did.

 

I welcome this movement to a post-religious culture and I further welcome interspiritual dialogue. It is, indeed, about time.

 

© L.D. Turner 2008/All Rights Reserved