The Tenets of Universal Spirit Path
click for more discussions fromThe Universal Spirit View thru the eyes of Wilda Spalding
1. How does one learn the teachings of your tradition? - i.e., through sacred texts, through mentors, through meditation?
To begin to look at this question, I think it is helpful to briefly glance at some understandings of the word ‘teachings’ itself. ‘Teachings’ is a word alive with constellations of conceptually beautiful meanings, each as if a burst of a rainbow dancing through rainstorms bringing the promise of new life.
From a universal viewpoint, and barely tasting even a bit from the many understandings, ‘teachings’ are often held to have been formed and passed on in four major ways: through words, through example or witness, through shared group experience, and through individual, experiential revelation.
In the first instance, words have been spun and woven into Oral Traditions (i.e. story telling, wisdom keeping, preaching). Written Texts, crafting words together using sharpened quills, hand-cranked printing presses, or microchips have been bound and held as sacred, i.e. guidelines for daily life and pathways to eternal life, as peace-weavers through time and space. Physical Movement, word-concepts conveyed through the expressive hands and facial expressions of Sign Language, or seen in the flow or ferocious stances of the Island peoples’ ‘dance’ transmission of sacred history, or by melting into the Great Oneness ‘word’ while whirling in chant, or being caught up ‘in the Spirit of Dance’ during a Tent Revival.
It has been a great privilege to share with people from many cultures and faith walks how their words of ‘teachings’ are being handed on. For some, even the word ‘Word’ itself (Logos {Greek} or Devar {Hebrew}, for example) has been understood to be alive, the Living Word, the original Force or Source of all that is, come to life within time and space.
In the instance of example or witness, a popular Christian song helpfully sums up this form of teaching: “…they will know we are Christians by our love…”, i.e. ones ‘teachings’ will be known by the way one lives ones life, by example. Group experience, whether of the Huguenots or Mohawks, whether relating history or re-enacting it through ceremonial sharings or liturgy is a powerful way of handing on ‘teachings’. The way of Individual, experiential revelation is more commonly referred to as ‘mystical experience’, or a ‘unitive experience’. Learning ‘teachings’ this way, often is expressed similarly to the dual meaning of the word ‘knowing’ (factual knowledge and intimate union). St. Teresa of Avila and other mystics of many traditions clearly demonstrate the mystical way of learning the ‘teachings’ they are to live by and to share with others.
Just as there are many meanings of ‘teachings’, so, too, are the many wondrous ways of learning. At the core of each, that one might hold from a universal point of view, is the conviction that within the ‘heart of the mind’ and the ‘mind of the heart’ of each individual, as George Fox of the Quakers spoke it so clearly: “There is that of God within every man.” Whether one learns via words of sacred texts, by spending time with a mentor or ‘master’, in meditation or contemplative awe, the vital ignition in the Now is as the heart and mind affirm that oneness is both the reality and the process of learning the ‘teachings’ of a universal way.
2. Does your tradition accept an authoritative body or council? If so, how active are they in the every day life of the practitioner?
It is curious to note that when a way is universally inclusive within the basic principle of Oneness, it has room for the many ways councils or authoritative bodies have formed within the human experience throughout time. They may be presbyters or long house members, gathered as a College in Rome under divine guidance, or a council of ancestral spirit guides. How and how much any body or council is accepted and influences daily life is a very individual matter. For those walking in a universal way, the ultimate ‘highest authority’ is the One of many names.
3. Does your spiritual tradition acknowledge a higher power? If so, what is the nature of this higher power? Is it a personal divine being or a non-personal energy or state. How do you refer to this higher power?
Yes. Oneness. That is the beloved paradox of divinity being both Infinite (omnipresent and transcendent) and fully present in each finite ‘now’ lived throughout the linear rhythming of time and space. The Eternal Oneness (the uncreated Creator) present in the experienced duality of man, is not believed to be an illusion but as fusion within deepest Reality.
4. What is the relationship between Divinity and humanity?
Oneness is the ‘relationship’ within the wondrous ‘paradox’ of being One before and within all time. Humanity is constantly being created and sustained by the fullness of the One and further, that each individual is a unique expression of the One Creator/Sustainer.
5. What is the relationship between humans, animals, plants and elements?
All life forms are ultimately both from and one with the One Creator/Sustainer. Knowing that the fullness of the Creator/Sustainer is present in even the most minute subatomic lifeforce particles, gives one what could be called a profound familial relationship with all of the above. Although a large number of traditions hold that humans have special responsibilities towards animals, plants, and elements, these other life forms have also been observed to demonstrate similar senses of responsibility and compassion to the others and to humans.
6. In your tradition, is there a conception of matter and of spirit, and if so, what is the relationship between the two?
Yes, in the broadest sense. Matter and Spirit are seen to be two identifiable, universal elements in the state of time and space. They are intertwined both with the joyous privilege of life itself, and with being vehicles of service to others. Matter is capable of extended ‘re-cycling’. Spirit, by contrast, has no beginning and no end and holds open the space for Matter to be transformed.
7. Is there something that stands out to you that people "outside" of your tradition misunderstand about your tradition. If so, please set us straight.
Most respectfully, it would be that people would think that they are “outside”.
To begin to look at this question, I think it is helpful to briefly glance at some understandings of the word ‘teachings’ itself. ‘Teachings’ is a word alive with constellations of conceptually beautiful meanings, each as if a burst of a rainbow dancing through rainstorms bringing the promise of new life.
From a universal viewpoint, and barely tasting even a bit from the many understandings, ‘teachings’ are often held to have been formed and passed on in four major ways: through words, through example or witness, through shared group experience, and through individual, experiential revelation.
In the first instance, words have been spun and woven into Oral Traditions (i.e. story telling, wisdom keeping, preaching). Written Texts, crafting words together using sharpened quills, hand-cranked printing presses, or microchips have been bound and held as sacred, i.e. guidelines for daily life and pathways to eternal life, as peace-weavers through time and space. Physical Movement, word-concepts conveyed through the expressive hands and facial expressions of Sign Language, or seen in the flow or ferocious stances of the Island peoples’ ‘dance’ transmission of sacred history, or by melting into the Great Oneness ‘word’ while whirling in chant, or being caught up ‘in the Spirit of Dance’ during a Tent Revival.
It has been a great privilege to share with people from many cultures and faith walks how their words of ‘teachings’ are being handed on. For some, even the word ‘Word’ itself (Logos {Greek} or Devar {Hebrew}, for example) has been understood to be alive, the Living Word, the original Force or Source of all that is, come to life within time and space.
In the instance of example or witness, a popular Christian song helpfully sums up this form of teaching: “…they will know we are Christians by our love…”, i.e. ones ‘teachings’ will be known by the way one lives ones life, by example. Group experience, whether of the Huguenots or Mohawks, whether relating history or re-enacting it through ceremonial sharings or liturgy is a powerful way of handing on ‘teachings’. The way of Individual, experiential revelation is more commonly referred to as ‘mystical experience’, or a ‘unitive experience’. Learning ‘teachings’ this way, often is expressed similarly to the dual meaning of the word ‘knowing’ (factual knowledge and intimate union). St. Teresa of Avila and other mystics of many traditions clearly demonstrate the mystical way of learning the ‘teachings’ they are to live by and to share with others.
Just as there are many meanings of ‘teachings’, so, too, are the many wondrous ways of learning. At the core of each, that one might hold from a universal point of view, is the conviction that within the ‘heart of the mind’ and the ‘mind of the heart’ of each individual, as George Fox of the Quakers spoke it so clearly: “There is that of God within every man.” Whether one learns via words of sacred texts, by spending time with a mentor or ‘master’, in meditation or contemplative awe, the vital ignition in the Now is as the heart and mind affirm that oneness is both the reality and the process of learning the ‘teachings’ of a universal way.
2. Does your tradition accept an authoritative body or council? If so, how active are they in the every day life of the practitioner?
It is curious to note that when a way is universally inclusive within the basic principle of Oneness, it has room for the many ways councils or authoritative bodies have formed within the human experience throughout time. They may be presbyters or long house members, gathered as a College in Rome under divine guidance, or a council of ancestral spirit guides. How and how much any body or council is accepted and influences daily life is a very individual matter. For those walking in a universal way, the ultimate ‘highest authority’ is the One of many names.
3. Does your spiritual tradition acknowledge a higher power? If so, what is the nature of this higher power? Is it a personal divine being or a non-personal energy or state. How do you refer to this higher power?
Yes. Oneness. That is the beloved paradox of divinity being both Infinite (omnipresent and transcendent) and fully present in each finite ‘now’ lived throughout the linear rhythming of time and space. The Eternal Oneness (the uncreated Creator) present in the experienced duality of man, is not believed to be an illusion but as fusion within deepest Reality.
4. What is the relationship between Divinity and humanity?
Oneness is the ‘relationship’ within the wondrous ‘paradox’ of being One before and within all time. Humanity is constantly being created and sustained by the fullness of the One and further, that each individual is a unique expression of the One Creator/Sustainer.
5. What is the relationship between humans, animals, plants and elements?
All life forms are ultimately both from and one with the One Creator/Sustainer. Knowing that the fullness of the Creator/Sustainer is present in even the most minute subatomic lifeforce particles, gives one what could be called a profound familial relationship with all of the above. Although a large number of traditions hold that humans have special responsibilities towards animals, plants, and elements, these other life forms have also been observed to demonstrate similar senses of responsibility and compassion to the others and to humans.
6. In your tradition, is there a conception of matter and of spirit, and if so, what is the relationship between the two?
Yes, in the broadest sense. Matter and Spirit are seen to be two identifiable, universal elements in the state of time and space. They are intertwined both with the joyous privilege of life itself, and with being vehicles of service to others. Matter is capable of extended ‘re-cycling’. Spirit, by contrast, has no beginning and no end and holds open the space for Matter to be transformed.
7. Is there something that stands out to you that people "outside" of your tradition misunderstand about your tradition. If so, please set us straight.
Most respectfully, it would be that people would think that they are “outside”.
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