Spiritual – Soul Needs

Who are your top 100 spiritual movers & shakers?

Tolle drops one place on the Watkins list of spiritual movers & shakers. Thich Nhat Hanh has taken the No 2 spot front Eckhart Tolle cf 2012 list!

I know its silly but my personal rank order is 2,3 1!

As I look through the list I see that I know of some, and not others. What would be our own personal criteria for choosing the list – since some make me feel profoundly uncomfortable – e.g. where does all the money go? – and others are redolent with integrity, long-service, simple & accessible profundity, a speaking from a genuine place, humour & dignity.

Are some very small fry and some charlatans?

1- Dalai Lama. Born Lhamo Dondrub, Tenzin Gyatso is the 14th Dalai Lama. Tibetan Buddhists believe him to be a reincarnation of his predecessors and the Buddha of compassion. He is a vocal activist for Tibetan independence and has made an incredible contribution to global spirituality. He was awarded the Templeton Prize in 2012 and donated most of the prize money to the Save the Children fund in India. Time Magazine call him “The most influential person in the world”, while The Times commented “He draws crowds that no other spiritual leader or politician could hope to match…he seems to look at life in a different way to everyone else”. His latest books How to Be Compassionate: A Handbook for Creating Inner Peace and a Happier World and Towards The True Kinship Of Faiths: How the World’s Religions Can Come Together are now available in paperback.
www.dalailama.com :: Born in Taktser, Tibet :: 06/07/1935 :: Spiritual Leader

2 – Thich Nhat Hanh. Thich Nhat Hanh is a Vietnamese Buddhist Zen Master, poet, scholar and peace activist. During the war in Vietnam, he worked tirelessly for reconciliation between North and South Vietnam and his courageous efforts moved Martin Luther King to nominate him for the Nobel Peace Prize in 1967. He founded the Order of Interbeing and the Unified Buddhist Church, along with monasteries and spiritual centres in Vietnam, the USA and France. He lives in Plum Village, his meditation centre in France, and travels widely, leading retreats on the art of mindful living. His latest book Fear: Essential Wisdom for Getting through the Storm was published in November.
www.plumvillage.org :: Born in Thua Thien, Vietnam :: 11/10/1926 :: Spiritual Leader

3 – Eckhart Tolle. Eckhart’s profound yet simple teachings have helped countless people throughout the world find inner peace and greater fulfillment in their lives. At the core of the teachings lies the transformation of consciousness, a spiritual awakening that he sees as the next step in human evolution. His books, The Power of Now and the highly acclaimed follow-up A New Earth are two of the best-selling Mind, Body, Spirit books in the world. Tolle’s free online “un-course”—video teachings offered as reminders to the true source of peace and freedom within yourself – provides free resources to work towards a deeper level of consciousness.
www.eckharttolle.com :: Born in Lünen, Germany :: 16/02/1948 :: Modern Teacher and Writer

Go HERE to see the Watkins top 100 list for 2013

Are artists egoists?

Camille Pissarro, Children on a Farm,1887 (WikiPedia)

An artist friend asked. “As an artist in displaying my work am I not an egoist?”

Tolle says that emotion and thoughts (I would say heart-mind) are not necessarily ego, but they can be. “They turn into ego only when you identify with them and they take you over completely, that is to say, when they become ‘I’.” – ANE pp131-132

My view is that each of us is part of God’s Creativity, and our creativity is part of that Creativity. As channels of God’s 3Cs, Caring, Creativity & Criticality (corresponding to the Humanities, the Arts & the Sciences) we can egoistically get in the way – or not. The artist’s lower self, pride for example, can get in the way or not – in delivering the artists experience – as in all other aspects of life. Any act, in whichever of the the Cs, can be holy and sacred – or immoral, as evidenced for example by scientists who have admitted to falsifying evidence.

The other thing to remember is that ego has a neutral meaning – it’s what stops us bumping into the furniture – i.e. as in some forms of psychology it is that part of the triadic model of self (ego, superego and id) that enables our dealings with the real, concrete world.

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More about the 3Cs – HERE

Stages or levels of progress in spiritual development

‘ONE GARDEN – Masters of Wisdom’ – Session 5 – 5th Feb 2013 Cafe Coho 10am – updated

Two juxtaposed passages today, one from Hinduism, one from Baha’i – plus links to other great sources. I consider myself a Buddhist, a Hindu, a Jew, a Christian, a Moslem and a Baha’i – and a Humanist and sometimes even an a-theist! See my One Garden videos course on a page – HERE

In Sufism, or Islam generally, or Hinduism or Buddhism – in fact in all of the great faiths there are descriptions of the stages of spiritual development. These are the way-stations on our spiritual journey. For the true, sincere & committed seeker these describe the challenges through which the seeker can achieve her or his desire to reflect the name, attributes and qualities of God.

*HINDUISM – The Bhagavad Gita is one such piece of scripture – text & chanting in English HERE My favourite passage from the Bhagavad Gita as many of you know is this;

“Like two birds of golden plumage, inseparable companions, the

individual self and the immortal Self are perched on the branches of the

self same tree. The former tastes of the sweet and bitter fruits of the

tree; the latter, tasting of neither, calmly observes.

“The individual self, deluded by forgetfulness of his identity with the

divine Self, bewildered by his ego, grieves and is sad. But when he

recognizes the worshipful Lord as his own true Self, and beholds his

glory, he grieves no more.”

It’s my favourite because it encapsulates a complete answer to the question that I laboured so long to answer, “What is it to be fully & positively human?” My 80,000 answer, a doctoral dissertation, is HERE (Ahhh the joys of brevity!) It also answers the question, “What is reality?” AND provides the heart of The Perennial Philosophy/the mystical core of all of the great faiths traditions.

BUDDHISM – I suspect that 8 and four etc are more the stages in Buddhism – but what joy there is in the pure forms of its teachings – see HERE on mindfulness.

JEWISH – with Abraham Joshua Heschel as the ‘gate provider’ – see HERE

SUFI – For a fascinating way into a Sufi presentation of 7 stages see HERE

CHRISTIAN – Haven’t yet found a really good co-equivalent from within Christianity – but I suggest you explore this fascinating site – HERE

*BAHA”I – SUMMARY OF THE SEVEN VALLEYS

1 The Valley of Search The valley of search is described as the first step that a seeker must take in his path. Bahá’u’lláh states that the seeker must cleanse his heart, and not follow the paths of his forefathers. It is explained that ardour, and patience are required to traverse this valley.

2 The Valley of Love – The next valley is the “Valley of Love” and in this valley the seeker is compared to a moth who has found a flame. Bahá’u’lláh writes that the heart of the seeker is touched, and the seeker has fallen in love with God.

3 The Valley of Knowledge – The knowledge referred to in this valley is the knowledge of God, and not one based on learning; it is explained that pride in one’s knowledge and accomplishments often disallows one to reach true understanding, which is the knowledge of God. It is explained that the seeker, when in this valley, begins to understand the mysteries contained within God’s revelation, and finds wisdom in all things including when faced with pain and hardship, which he understands to be God’s mercy and blessing. This valley is called the last limited valley.

4 The Valley of Unity

The next stage is the valley of unity, and it is explained that the seeker now sees creation not by its limitations, but sees the attributes of God in all created things. The seeker, it is written, is detached from earthly things, is not concerned with his own self and has no ego; instead he praises God for all of creation.

5 The Valley of Contentment

The next valley for the seeker is the valley of contentment, where it is explained, that the seeker becomes independent from all things, and even though he may look poor or is subjected to suffering, he will be endowed with wealth and power from the spiritual worlds and will inwardly be happy. Happiness is explained to be the attribute of the true believer, and it cannot be achieved by obtaining material things, since material things are transitory.

6 The Valley of Wonderment

In the valley of wonderment the seeker, it is written, is struck dumb by the beauty of God; the seeker becomes conscious of the vastness and glory of creation, and discovers the inner mysteries of God’s revelation. Being led from one mystery of creation to the next, it is explained that the seeker continues to be astonished by the works of God.

7 The Valley of True Poverty and Absolute Nothingness

The final valley is the valley of true poverty and absolute nothingness and it is the furthermost state that the mystic can reach. The seeker, it is explained is poor of all material things, and is rich in spiritual attributes. It is explained that it is the state of annihilation of self in God, but not an existential union: the essences of God’s self and the mystic’s self remain distinct, in contrast to what appears to be a complete union in other traditions.

The sentence underlined is the Baha’i argument – the finite cannot apprehend the infinite.This is the best overall plain language model I’ve found so far. If you find others let me know! NB The above summary is to be found on WikiPedia

FULL TEXT of THE SEVEN VALLEYS (+ The Four Valleys) –

the above is only a ‘cold’ summary – read the real thing online –

full text HERE

NB The introduction is long – I suggest you go straight down to the ‘Valley of Search’

* PSYCHOLOGY OF RELIGION including Fowler’s Stages of Faith

Faith is seen as a holistic orientation, and is concerned with the individual’s relatedness to the universal. Fowler defines faith as an activity of trusting, committing and relating to the world based on a set of assumptions of how one is related to others and the world.

Stage 0 – “Primal or Undifferentiated” faith (birth to 2 years), is characterized by an early learning of the safety of their environment (i.e. warm, safe and secure vs. hurt, neglect and abuse). If consistent nurture is experienced, one will develop a sense of trust and safety about the universe and the divine. Conversely, negative experiences will cause one to develop distrust with the universe and the divine. Transition to the next stage begins with integration of thought and languages which facilitates the use of symbols in speech and play.

Stage 1 – “Intuitive-Projective” faith (ages of three to seven), is characterized by the psyche’s unprotected exposure to the Unconscious.

Stage 2 – “Mythic-Literal” faith (mostly in school children), stage two persons have a strong belief in the justice and reciprocity of the universe, and their deities are almost always anthropomorphic.

Stage 3 – “Synthetic-Conventional” faith (arising in adolescence; aged 12 to adulthood) characterized by conformity to religious authority and the development of a personal identity. Any conflicts with one’s beliefs are ignored at this stage due to the fear of threat from inconsistencies.

Stage 4 – “Individuative-Reflective” faith (usually mid-twenties to late thirties) a stage of angst and struggle. The individual takes personal responsibility for his or her beliefs and feelings. As one is able to reflect on one’s own beliefs, there is an openness to a new complexity of faith, but this also increases the awareness of conflicts in one’s belief.

Stage 5 – “Conjunctive” faith (mid-life crisis) acknowledges paradox and transcendence relating reality behind the symbols of inherited systems. The individual resolves conflicts from previous stages by a complex understanding of a multidimensional, interdependent “truth” that cannot be explained by any particular statement.

Stage 6 – “Universalizing” faith, or what some might call “enlightenment“. The individual would treat any person with compassion as he or she views people as from a universal community, and should be treated with universal principles of love and justice.

CONCLUSION: Whether the stages are 7 or 8, or any number, the stages go through Awakening: Detachment from ego & Service – & the final stage is always ‘no-self’. There are many paths to the top of the mountain but reality at the summit is One.

SUPPLEMENTARY QUESTIONS

Have you found what you are looking for?

How do you know? – what are your criteria to know that you have found what you are looking for?

Do you recognise any stages in your journey so far?

Do you recognize your journey in any of the models you have so far seen?

How far and it what ways do you need to a) have a satisfactory notion of what it is to be human, b)

Please add any other questions you feel the group should discuss?

Namaste – Roger

TABS: spirit, spiritual, spiritual progress, personal development, Sufi, sufism, Islam, Baha’i, perennial philosophy, search, love, knowledge, unity, contentment, wonderment, true, poverty, absolute nothingness, no-self, the void, spirit and form, formlessness, mysticism, mystical oneness, oneness, One Garden, One summit, reality, ultimate reality, awe, wonder, wonderment, happiness, joy, God, truth, beauty, goodness, service, attachment, detachment, awaken, awake, awakening, awakened, heart, journey, seeking, changeless faith of God, the mystic, mystical bond, infinite, finite, infinite God, Bible, Koran, Bhagavad Gita, Buddhism, Hinduism, Judaism, Christianity, Sufi (Islam),

The art of spirit 1 – art as quintessentially spiritual experience

Antony Gormley with his ‘Asian Field made over five days in collaboration with 300 villagers in Xianxian in China

Art as quintessentially spiritual experience

I want to present a range of artists who mean a lot to me – in the context of a working definition of art, and the view that both the making of art and aesthetic experience are essentially one and the same as mystical experience.

Art is culturally, and personally, significant meaning, skilfully encodedin an affecting, sensuous medium.
(RP’s working definition – after a definition by Richard Anderson quoted in Freeland (2001 p. 77))

All art is about movement of the human spirit. Human spirit as heart-mind – ‘xin’ in Chinese.

The idea of ‘heart-mind’ for the singleness of the interiority of inner experience, as opposed to heart and mind as two mythical inner organs, which is the bifurcation of the human spirit that the Age of Reason has left us with, removes any need to argue for or against ‘conceptual art’. Hoorayyyyy!

I can now love both art that is labelled ‘conceptual’ and that which isn’t, and with luck I get some sensuality, cultural references, significant personal meaning-making and skilfull encoding!

There are a range of reasons for suggesting that both the making of art and aesthetic experience are essentially one and the same as mystical experience. Here are three;

1) Art that really works for you takes you out of yourself – it creates a unitive experience.

2) The making of art mostly involves engagement that is beyond language and the conceptual.

3) The conceptual is stimulated by the experience but can never adequately render or re-present the creative or aesthetic experience.

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One artist that gives me ‘the full set’ – sensuality, cultural references, significant personal meaning-making and skilfull encoding and the qualities of the spiritual or mystical etc. – is Antony Gormley.

The Asian Field (photo above) is, quite appropriately, much larger than the ‘Field’ I saw in the Tullie gallery in Carlisle. The impact of setting eyes on all of the figures staring up at me was a force-field of heart-mind. Reflection afterwards is endless.

His genius has developed art that is;

Transcendent

Universalist

Community generated and community-generating.

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Source and article on Asian Field HERE

Back to the Eckhart Tolle discussion – intellectuality & the mind are as spiritual as prayer & meditation

In the context of discussion with contributor ‘Patrick’ I offer a contribution to the issues I raised concerning the brilliant Eckhart Tolle. I do this via a beautiful poem that describes, with exquisite simplicity, the mystical experience of non-duality, or oneness. The poem is by the renowned Chinese poet Li Po;

The birds have vanished into the sky,

and now the last cloud drains away.

We sit together, the mountains and me,

until only the mountains remain.

Li Po (701-762)

IMHO

1 Clearly for Li Po there was, to start with, on that occasion, duality.

2 I’m assuming that Li Po returned from non-duality, back in to duality – unless he sat there until his bones turned to dust. I assume he returned in order to do the laundry, chop wood, carry water. Of course he would now do them on the bed-rock of enhanced consciousness derived from his mystical/aesthetic experience of non-duality. Both wings of being human would be beating – as he scrubbed and carried and chopped. Enlightenment is now – if we let it.

In this world – the contingent world, the world of duality, the ‘Kingdom of Names’ – the complementarity of duality and non-duality is the key. Duality is not a curse, or a failing. When in dynamic inter-relation with non-dual experience it is heaven and perfection. Without non-dual experience it is hell, including the hell of relativity. The purpose of life is not just transcendence and timelessness – it is also immanence and being in time, moment by moment. Complementarity is the key.

3 The non-duality or mystic state is the same as the state of creativity (or the truly aesthetic experience). We are ‘taken out of ourselves’ as we say in modern parlance. Art and ‘religion’ are not similar, they are the same – as Coomaraswami says. It is the forgetting of self, a loss of ego boundaries, a letting go and letting God etc. But the artist as well as the mystic comes out of the non-dual state back into the dual state. – and s/he becomes someone who lives with what s/he has created. What s/he has produced might even be a bit of a shock – a bit like the dumb panda who jumps when she sees that something is moving on the floor beneath her i.e the cub to which she has just given birth. The artist becomes nurturer/appreciator/critic – more or less. They in duality are the left-brain evaluator (criticality mode) to complement their non-dual right-brain creativity mode. Complementarity is the key. One mode, and only one mode is in the foreground at any one time. Duration is from milliseconds to hours in the case of non-duality.

4 The question is are both states normal, desirable and, if the term is acceptable, God-given, i.e. both part of the life’s teaching-machine from which we are supposed to learn. Or is one state bad, immature, to be got rid of, so that we can be non-dual 24/7?

5 Intellectuality is not the same as intellectualism, just as individuality is not the same as individualism. In both cases the first is normal, healthy, proper, desirable. In both cases the second is excessive, unbalanced, undesirable and pathological. The same difference incidentally exists between sexuality and sexual-obsession. Tolle IMHO makes the mistake of not distinguishing between ego and the egotistic. He also can give the impression that he is trying to invalidate mind per se instead of distinguishing between true mind and the neurotic egotistical mind, trapped as it is by attachment.

Awareness, raised consciousness, is true mind. True mind is ‘xin’ heart-mind, interiority bathed in the light of the intellect and the warmth of true love, without attachment to forms – derived from the complementarity of the modes of duality and non-duality. ‘Without attachment to forms’ doesn’t mean without love of forms. Forms are the means (the only means) by which we can come to understand the essentiality of formlessness.

True love as Tolle says is realization of oneness – complementary to which is the glory of diversity.

God loves our celebrating diversity with Him as much as wanting us to realize oneness.

The one who is awakened is a one as well as a not-one – the Buddha was not non-Buddha – at least as a gateway, a pointer.

Spirituality or transcendence or consciousness is not increased by a diminution of intelligence, or more correctly a diminution of intellectuality. The intellect as enlightened heart-mind is the human spirit. Enlightenment comes from realization of the true Self, as opposed to self, that is the eternal. Unlimited Whole, the Silent One, God the Father, God without Name, the Nameless One etc.

Complementarity is the key. Yin is lovely only in the balanced presence of yang – and vice-versa.

6 ‘Before all else, God created the mind.’ (Koranic tradition) The intellect is the supreme gift of God to man, the pinnacle of the way in which we are made in His image – providing we realize that all rivers flow back to the one Ocean, from which those parts also have their origin. Complementarity is the key.

7 The fear and misunderstanding of the term ego. The ego is simply the part of the self – the dimension or mode – that deals with immediate reality. As such it is neutral – like the heart or lungs or kidney. Whether it is healthy or diseased – now that is a different matter. The ego is as much part of the enlightened one as with the crass self-obsessive.

God celebrates His Creativity in the uniqueness of me, as well as in His Creation of our species.

We believe what we believe – some we choose to believe, some is ingrained.

The happiest of worlds is one where we can believe different things without feeling an obligation to kill each other! Complementarity is the key.

The ultimate sickness is to know who you are through knowing who you hate.

Enough

Namaste!

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Art as quintessentially spiritual experience

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