Our “we” space just got a lot bigger. Say “Hello!” to our sister Integral Church community in Europe.
* If YOU are interested in starting an Integral Church in your community, please drop us a line.
Our “we” space just got a lot bigger. Say “Hello!” to our sister Integral Church community in Europe.
* If YOU are interested in starting an Integral Church in your community, please drop us a line.
In July of 2015, Barbara Marx Hubbard (author, futurist, founder of the Foundation for Conscious Evolution, and 1984 Vice Presidential Nominee) hosted a conference call entitled, “Sacred Journey of the Conscious Evolutionary.” In the series (offered by the Shift Network) she recalled the Building the New World Conference which had just taken place at Radford University on May 28-31, 2015.
In this excerpt from the call, she describes meeting Joran Slane Oppelt (founder of Integral Church) after his presentation with Amy Edelstein, “A Brilliant Matrix: An Integral View of the World’s Religions” and discussing the future of integral spirituality and spiritual communities.
I was recently asked to prepare a five-minute talk on “The Future of Religion.”
I thought five minutes would be easy, compared to the 30-minute talks or 90-minute workshops I’ve led. I was surprised to learn that the shorter the presentation, the more difficult it becomes.
Ignite Tampa Bay forced me to refine things I have been teaching and talking about for years. It encouraged me to make my language more accessible and less academic. It is probably the talk I’ve given that I’ve learned the most from.
We’re told not to talk about sex, politics, or religion. Continue reading
The religions of the world aren’t pieces of a puzzle (with convenient edges and borders) or paths up a mountain to Universal Oneness – they are made of many threads and processes (rooted in language, culture, mythology, consciousness, and more) that create an integral and ever-evolving tapestry.
“A Brilliant Matrix: How Religion is Evolving” (presented by Oracle Institute) is an exploration of the stages of consciousness (how we grow up) and states of awareness (how we wake up) and a study of how religion is evolving in our time. Based on the work of philosopher Ken Wilber and using Don Beck’s developmental model of Spiral Dynamics, we will discuss the “Spectrum of Consciousness” present in the world’s faith traditions and consider the truth found in all worldviews.
Watch the FULL WEBINAR REPLAY below.
Integral Church is an interspiritual and interfaith community for those who identify with a specific faith tradition as well as those identifying as “spiritually independent,” “spiritual but not religious” or “religiously unaffiliated.”
It is our mission to deepen personal transformative practice, engage in community service and increase religious literacy.
We embrace both wisdom and knowledge by including the beauty, goodness and truth found in the world’s myths, creation stories and faith traditions as well as scientific findings from the domains of psychology, biology and cosmology.
We are interested in carrying forward what works about religion and jettisoning what doesn’t. We bring religion into the 21st century by replacing hierarchy with holarchy and practicing religion in a post-modern, peer-to-peer setting.
We are reclaiming previously stigmatized words like “church” and “religion” for those raised on pluralistic beliefs, multiculturalism and universal values (i.e. compassion, charity, playfulness, mindfulness and The Golden Rule). We express the three faces (or dimensions) of Spirit-in-Action (“I,” “we” and “it”) as we embody these values in our selves, express them throughout our culture and honor them in nature.
We are building radically inclusive forms of spiritual expression including new inter-generational rituals and rites of passage for young people and families, interfaith services and study groups. We also believe in recognizing the new mythologies and sacred texts being written in our time (Star Wars, Harry Potter, etc.).
Integral Spirituality is not just a spirituality of “both/and” (masculine and feminine, transcendent and immanent, etc.), it is the belief that we all transcend and include. The belief that something can be both changing and complete — unfolding, yet ever-present — this is the unique idea that Integral Spirituality offers to the world.
This is the vision we hold for the future and the challenge that all religions should take up for themselves.
“The man who simply became ready to have God remove his judgmental attitudes was surprised to find God’s answer was to make him more trusting of others and less judgemental of himself.” – Anonymous
I recently attended a covenant group at a local Unitarian Universalist church. It was a group for parents and as is the case with groups of this kind, was accepting new members for a limited time. Most covenant groups close the “tent flap” seasonally in order to nurture trust within the circle and deep conversation and relationship among its members.
As the sounds of our playing (read: screaming) children rose up through the floor, a group of us young couples opened up our hearts and shared about the difficulties of turning the other cheek, setting a good example, frustration with family members and in-laws, fear of failure in front of our kids, and more.
One recurring theme emerged. Across the board and within all three dimensions of self, culture and nature — cultivating gratitude is hard work.
When it was suggested that part of the solution was to simply be more patient, gentle and forgiving with yourself, one of the fathers said, “I don’t know how to do that.”
At that moment, one (or more) of the kids started banging on a downstairs piano. The sound was jarring and discordant and came up through the floor in angular vibrations that momentarily put all of the parents on edge.
It occurred to me that the children didn’t know how to play the piano, but they were doing the best they could to make music with it. They, too, were ignorant to the workings of the instrument and so they simply wailed away at it, hamfisted and dispassionate. They were being too rough and too forceful, not patient or gentle.
This piano is a metaphor for our self-care. How often do we expect others to be maestros of communication, trust and compassion? How often do we expect others to be delicate, patient and gentle — to take their time, choose their words carefully, think before they speak or act, and to hold themselves with the utmost self-respect? And yet, how often, when it is our turn to do the same, do we bang out a rhythm or a half-baked melody and tell ourselves that it’s good enough. How often do we settle for less when it comes to finding pleasure or acceptance in ourselves?
Self-love and self care is not just about mindfulness. It’s not just about carving the time out of your day to pray, meditate or be present with your friends, co-workers and kids. It’s about moving beyond mindfulness to the difficult work of being in the world and witness to all its suffering. It’s about having the courage to put yourself out there when someone needs emotional or spiritual support, but also having the courage and intelligence to receive that support yourself.
Gratitude is also present in our attitude toward others.
Stephen Prothero has consistently proposed that the world’s faith traditions are an attempt to solve a specific human problem with a specific spiritual solution (sin/salvation, attachment/awakening, pride/submission, exile/return, etc.). Since pride is usually near the top of any list of cardinal sins, it is usually one of the first items to attract the attention of rigorous spiritual practice.
Gratitude can be seen as the opposite of pride. The process of becoming more grateful, more thankful and more humble is the process of letting go of our pridefulness, ego and will.
Have you ever wondered: What is the current role of religion in our society? Does religion do more harm than good? What does the future of religion look like?
Are churches, temples, mosques and religiously-affiliated nonprofits serving the greatest good of the community (or even the greatest number of common values of community members) with their programs and outreach?
We depend on religious institutions to grapple with life’s big questions and to provide peace and counsel in times of pain and suffering. We rely on them to connect individuals, families, neighborhoods and communities not only physically through face-to-face experiences and in service to others, but also virtually online.
Can we not also depend on them to evolve — to address the needs, values and beliefs of the world — to transcend and include?
Religious communities convene people physically in rooms together, but let us foster connections between the interior dimensions of those same individuals, families, and neighborhoods. These connections are formed around common values and teachings and this shared, intersubjective space called “we” is where the seed of the greater good can be planted.
Sometimes we are told that the teachings of science and religion contradict each other. But there are plenty of ways that science and religion might exist together, as two dimensions of our very complex reality. These subjects should be taught early and often as our ability to understand and our perception of the world changes over time. Certain amounts of doubt and skepticism to balance out our faith and wisdom can be healthy. Believing something (until we don’t anymore) is good for us — it keeps us flexible, responsive, engaged and alive.
THE SPIRIT OF THE COSMOS
In Sanskrit, the word namaste means that there is a light (Spirit, consciousness) inside of me that is identical to the light inside of you. There have been empirical scientific discoveries that explain this connection (from mirror neurons to quantum entanglement). And we also know from watching episodes of Cosmos that the matter that comprises the universe is at the same time connected by — and cradled in — vast regions of invisible or “dark” matter. Dark matter is involved in both the attractive and gravitational force between celestial bodies (that which keeps our worlds in place) as well as the repulsive force between solar systems (that which keeps our universe expanding). It is that same ubiquitous, unifying, dynamic and regenerative force that some call “God.” (May that force be with us, always).
We are still in the transition from modern to post-modern (hierarchy to holarchy, “text to context”), and we may have a tendency to rely too heavily on the advances and authority of science. We may feel we have outgrown the tribal and magical traditions of our ancestors through thousands of years of transcending and including. New stages always include those that have come before. Matthew Fox, the iconoclastic founder of the Creation Spirituality movement, once said, “we are not born onto this earth, but from it.” If we give ourselves permission to access and honor (even exalt) our tribal/magical roots, it may be through this process that we extend the much-needed consideration (not just behavioral change) to the ground from which we have come — showing our planet the same love and respect that we would show an elder.
Our planet, our people and our future are badly in need of a spirituality that is not rooted in erecting boundaries and “either/or” thinking. Our spirituality should be one of “both/and” — a spirituality that radically includes the forms of masculine and feminine, inner and outer, individual and collective, faith and practice.
There are many forces at work in the Cosmos, many opportunities for us to be over-stimulated or distracted, many different ways to express love. Our spirituality shouldn’t force us to choose sides against men, women or even love itself.
Let us not assume “safe” ways of thinking. And let us never affirm that thought itself is dangerous. Exercising our intellect might even be part of our spiritual practice. We might even embody a spirituality that is both creative and self-critical — a spirituality that holds more than one belief at a time.
But what does this have to do with religion? Can’t a person be “spiritual” but not “religious?” Continue reading
Game of Thrones is a sprawling violent, bloody snapshot of a medieval fantasy world where different kingdoms and bloodlines struggle for control of the much-coveted “Iron Throne” — a seat in the capitol that rules all Seven Kingdoms of Westeros.
It’s also a detailed glimpse into a fictional world in spiritual transition — from ancestral nature religions to a mythical/numerological polytheism to an emerging (and much-contested) monotheism. If you watch Game of Thrones, you’ll notice that there is a lot of time spent explaining the religious motivations of the characters. It’s as if religion itself is a character in the story. The characters may offer “seven blessings” to their loved ones or curse their enemies to the “seven hells” — the number seven representing a set of archetypes based on social and spiritual virtues (Father, Mother, Warrior, Maiden, Smith, Crone, Stranger). At the same time, some characters are bent on appeasing the “one, true God” — the nascent and wrathful “Lord of Light” — through the blood and fire of human sacrifice.
Throughout the story, what the characters believe and how they interact with and interpret the actions of others begins to change based on what they begin to see with their own eyes. And to hear this kind of religion described, you might think that these forms of worship, these outdated modes of spiritual expression, so rooted in mythology and superstition, have long passed from our society. I can assure you, that in some corners of our planet, these types of nature-based and/or polytheistic religion (or variations of them) are still very much alive.
“Integral” Spirituality is part of a lineage that is woven through many teachers (Sri Aurobindo, Haridas Chaudhuri, Alan Watts, Ken Wilber, et. al.). And very recently, religion (or the interpretation of religious experience) that is rooted in post-modern and pluralistic structures has done much to synthesize some of our more sacred and socially held values that have long been viewed as opposites — ideas like east and west, science and spirituality, inner and outer, masculine and feminine, the individual and the collective, grasping and sitting — it is an emerging spirituality, not of either/or, but of both/and.
However, it’s not all rose-colored radical inclusivity. Implementing pluralism as its own practice, while avoiding the accusations and actual pitfalls of syncretism has proven to be difficult. Integral spirituality needs to honor the differences we find in the various religions and it does so not by comparing the human experience of gods and goddesses to the experience of blind men with an elephant, or minimizing the paths of tradition by winding them up the same mountain of “spiritual Oneness.” It succeeds by making a clear distinction between things like cultural history, creativity and mythology, human rights and freedoms, communities of practice, states of awareness, stages of consciousness, lines of development or intelligence, personality and gender types, and so on.
We will look at two of those here — stages and states — and hopefully gain a better understanding of how Integral spirituality allows us a deeper and more meaningful understanding of the relationship with our Self, with those around us and with the Divine, or Spirit-in-Action.
First we’ll look at stages of consciousness. These stages have been imagined as a vertical line (or nested hierarchy of circles).
This is how cultures have mapped the development or unfolding of our own worldview as we move from birth to death. These stages, according to Ken Wilber’s A Brief History of Everything, move us from egocentric (care and concern for the self) to ethnocentric (care and concern for the family or the community) to worldcentric (care and concern for all beings).
It’s best illustrated with something called Spiral Dynamics. Developed by Don Beck and Chris Cowan, this model proposes the idea that the consciousness of all beings (as well as all societies or groups) unfolds in a spiral that oscillates between self-interest and concern for the group, and is continually expanding while incrementally including more and more perspectives.
|Archaic||Beige||Primal, instinctive, survivalistic. Food, warmth, sex and safety.
Origin: 100,000 years ago.
|Tribal||Purple||Loyalty to the tribe, magical/animistic beliefs, family rituals and blood oaths. Observe customs and cycles. Sacrifice is made for the tribe.
Origin: 50,000 years ago.
|Warrior||Red||Impulsive/egocentric beliefs, self-interest, self-expression, only the strong survive, domination and rebellion, kingdoms and heroes (negatives: gangs, the “terrible twos”). Creates change through the use of power.
Origin: 10,000 years ago.
|Traditional||Blue||Authoritarian beliefs, law and order, good and evil polarized, mythic/literal interpretations, ethnocentric, “my country right or wrong.” (positives: ordered meaningful existence, absolute truth, rightful living). Sacrifice is made for truth.
Origin: 5,000 years ago.
|Modern||Orange||Self-reliance, rational/scientific worldview, achieveist/strategic beliefs, “life is a game,” risk-taking. (positive: the Enlightenment, industrial revolution, negative: capitalist exploitation, environmental devastation, mechanistic view of life/the universe). Creates change through manipulation.
Origin: 300 years ago.
|Post-modern||Green||Communitarian/egalitarian, worldcentric, social justice, world peace, deep ecology, human rights, religious pluralism, multiculturalism, communes. (positive: birth of the internet, negative: hatred of hierarchies, disdain for competition). Sacrifice is made for consensus.
Origin: 150 years ago.
|Integral||Yellow||Integrative, enlightened self-interest; flexibility, functionality and responsibility; all value systems are valid, holarchies, value-based hierarchies (good, beautiful, true), systems thinking, “Third Way” politics. Creates change using knowledge.
Origin: 50 years ago.
|Mystical||Turquoise||Holistic worldview, a balanced system of interlocking forces, body/mind/spirit approaches to experience, global networks/global solutions. Identifies with collective mind or unified, evolving whole. Sacrifice is made for the planet/all beings.
Origin: 30 years ago.
States of awareness are simply the layers of what we call the “self” or the “body.” They have been taught by the world’s faith traditions to be viewed as concentric circles or sheaths (i.e. the koshas) that begin with the physical body and expand (or deepen) to include more energy (i.e. prana), more matter, more Spirit.
The thing to be aware of here is that someone can be at the highest peak state experience — blissed-out, in a state of rapture — yet themselves be at a Traditional (ethnocentric) stage, a blue value system or lower. And the opposite is also true (higher value systems, and a lower or more narrow energetic body). An example might be the “enlightened” Zen master (inhabiting higher states of awareness) with a highly-developed line of morality and ethics, who is generous and humble, yet who holds strong cultural biases — racist or homophobic beliefs. Continue reading
Educators, scientists, economists, peace activists, and futurists from around the world will join Barbara Marx Hubbard, former Vice Presidential nominee and matriarch of the New Age movement, to present lectures and workshops at the “Building the New World” conference. BTNW will focus on the reality that humanity – and all life on Earth – is threatened in multiple interconnected ways and that we must quickly implement rational and novel solutions to meet these unprecedented challenges.
Hubbard’s “Wheel of Co-Creation” is the focus of the conference. The Wheel contains eleven interdependent sectors of society: (1) Education; (2) Communications; (3) Art; (4) Economics; (5) Peacebuilding; (6) Governance; (7) Health; (8) Environment; (9) Infrastructure; (10) Technology; and (11) Spirituality. BTNW organizers and over one hundred global co-sponsors contend that all these cultural categories need to be updated/upgraded in order for humanity to avoid a dystopian future.
Organizer Rev. Laura George, J.D., Executive Director of The Oracle Institute and builder of the Peace Pentagon, explains, “Futurists have been theorizing and opining for decades about the myriad challenges of the 21st Century. Now, BTNW is asking global thought-leaders to provide concrete and pragmatic solutions with the power to lead humanity into a more utopian future.”
Organizer Glen Martin, Ph.D., recipient of the Gusi International Peace Prize and Head of the Radford Peace Studies Department, adds, “BTNW will encourage attendees to reach beyond their particular area of interest or expertise and begin the process of synthesizing data across multiple disciplines. This emphasis on networking will underscore the need for real action via transformative and cross-platform solutions.”
The conference features a diverse and accomplished line-up of speakers, including: The Millennium Project Director Jerome C. Glenn, Huffington Post columnist Valerie Tarico, Ph.D., economist and futurist Robin Hanson Ph.D., “Peace Musician” Yuval Ron, best-selling author Charles Eisenstein, Shift Network Director of Peace Philip Hellmich, Indigenous Grandmother Mona Polacca, Federation of Damanhur Ambassador Shama Viola, Integral Church founder Joran Oppelt and PROUT Yogi Dada Maheshvarananda. Dozens of intentional communities also are participating in the conference.
BTNW will take place at Radford University in Virginia from May 28 to May 31, 2015. Cost is $375.00 (students $250), which includes a 4-day conference badge, all meals, and dorm room on the Radford campus. For more information and registration: www.BTNW.org.
The archetype of the fool or the clown shows up in most every well-known story with a beginning, a middle and an end. This character appears in dramatic work in various forms from the “Wise Fool” of the Greek Tragedies to Shakespeare’s spritely Puck in A Midsummer Night’s Dream to Dori in Finding Nemo.
These “foolish” characters provide comic relief and a sense of conscience to the protagonist (as they do not follow society’s ways, are usually not the most fashionable, and always speak the truth). They invite us to wear masks — or to take off our masks and live a life free of labels and ideals. And they are usually a “lowly” character, and sometimes a blank slate, that will reveal the character of others based on how they themselves are treated. Sometimes an antagonist we thought was our friend will show their true colors by betraying or mistreating the fool, usually in the final act.
In Shakespeare and the Human Mystery, J. Phillip Newell writes, “The fool is calling us to be truly ourselves and points out the falseness of what we have become. He is not, however, over and against his hearers. Rather, he invites them to discover the fool within themselves. In All’s Well That Ends Well, when Paroles says that he has found the fool, the clown replies, “Did you find me in yourself, sir?”
In ancient Egypt (as early as 2400 BC), clowns served a socio-religious and psychological function in the court, with the role of priest and clown traditionally held by the same person.
In Native American traditions, the Trickster God is represented as Coyote, a sacred clown. During certain ceremonial performances, masks were made of clay and worn for each direction of the medicine wheel and a Heyoka (a mystic, a medicine man, an outsider) plays the role of the backwards clown, doing everything in reverse.
There is within Christian circles those known as “Holy Fools” or “Fools for Christ.” These are the ascetics, mystics, saints, outcasts. The Hindu equivalent would be Avadhuta (The Sanskrit word for people who “do not identify with their mind or body, names or forms, a person held to be pure consciousness.”). In Islam there are the Qalandariyya (whirling dervishes) and Malamatiyya (Sufi mystics with a staunch belief in self-blame).
The first card of the Major Arcana Tarot deck is that of The Fool. It shows him in all his youthful innocence stepping off a cliff and into the unknown without judgement, but also without wisdom. He is the embodiment of a new beginning. He is actively sacrificing his past. And he is represented by the number Zero. As George Leonard writes, zero is “the fertile void from which all creation springs, the state of emptiness that allows new things to come into being.” The fool represents what is known in Zen Buddhism as shoshin or “beginner’s mind,” the attitude that makes real learning possible. Continue reading