Did you know that there are three types of spirituality: mono-polar, bi-polar, and tri-polar? And there’s more: 1.5 spirituality, and even 2.5.

Confused? Well, there’s a day seminar planned on this very subject in London on April 8, presented by Dr. David Augsburger. The location is the London Mennonite Centre.

For more information on the seminar and multi-polar spirituality there’s a short article on the Ekklesia website.

A previous post on Rudolf Eucken gave an introduction to his life and work. Here we’ll take a brief look at his “activistic philosophy” and what it meant in practice.

Eucken believed that the riddle of the universe is solved through life and action. While continual contemplation and thought is apt to paralyse us, “action is the best defensive weapon against the dangers and trials of human existence.”

“Doubt is not cured by meditation, but by action.”

He believed that through action we can attain certainty of much that can’t be justified on rational grounds. If we wish to understand the vital truths of life we must concentrate on a good purpose — the activity that follows will bring its revelation.

The problems of life are solved by the life process itself. By acting in a certain way, man comes into intimate relationship with the great reality of life, and then he comes to know, not so much about reality, as within reality.

This post is based on a seminar entitled “Realizing Enlightened Society,” which took place at Karme Choling, Vermont, in February 1986. It’s edited by Judy Lief and was first published in the Shambhala Sun in June of 1991.

Talk One: Ground of Basic Goodness

We are definitely turning the wheel sunwards. And it is my greatest privilege to announce the inseparability of the Shambhala approach and the buddhadharma.

How are we going to incorporate two seemingly different approaches into one entity? We have Buddhists and we have Shambhalians. How are we going to mix them together?

I think it is very simple in my way of thinking, anyway. The Shambhala approach could be regarded as the river or the trees, and the buddhadharma as the mountains on which the trees will grow and the river will flow. So buddhadharma is basic nature. In other words, white paper could be regarded as the buddhadharma, and what will occur or develop on that white paper, which is known as calligraphy, is Shambhala. In this approach, buddhadharma is regarded as the basic intrinsic nature, or background, and the Shambhala teachings will grow out of that, as the foreground. It is very basic.

We had a certain amount of difficulty in interior-decorating this particular building and this particular room [Karme Choling shrine room]. The architect argued with us, saying that we could not put up these columns. Finally he came to the conclusion that it was geographically and architecturally necessary to provide such columns, let alone the gold-leafing and other decorations that went along with it. It is a very interesting perspective. According to the architect, if you looked at it from the point of view of architectural possibilities you wouldn’t suggest such columns unless it became technically necessary-but apparently it is technically necessary. That is known as basic goodness strikes once more. Basic goodness is not just embellishment, but basic goodness is required in order for us to concentrate on such a situation. If you would care to ask any questions, you are more than welcome.

STUDENT: Sir, with mountains as the background, as buddhadharma, and the Shambhala teachings as the trees and rivers, where do the world’s other religious traditions fit in?

VIDYADHARA: All of them.

S: Just like that?

V: Just like that!

S: Specifically then, where does Christianity fit in?

V: Sometimes it is a part of the foreground, and sometimes it is background.

S: Judaism and Hinduism?

V: Same thing.

S: What part does the sky play in all of this?

V: What?! [Laughter]

S: What part does the sky play in this scheme of mountains and trees and rivers?

V: Big rock.

S: Is it a beginning?

V: It’s a beginning, yes. You’ll be surprised how large it will be.

S: Sir, in the past you’ve used another analogy in discussing the relationship between Shambhala and buddhadharma. You’ve said that Shambhala is the vessel that will contain buddhadharma. The analogy that you’re using tonight seems the opposite of that.

V: I think it’s saying the same thing. Shambhala is more embellishment; buddhadharma is more what is being embellished.

Bodhisattvas figure very strongly in Mahayana Buddhism. The word translates as “enlightening beings”, as distinguished from “enlightened” ones. Bodhisattvas are said to have turned away from their own enlightenment in order to help the whole of mankind to become enlightened.

The great Mahayana scripture, The Flower Garland Sutra, contains my favourite description of Bodhisattvas:

“Some appear in the form of mendicants, some in the form of priests, some in bodies adorned head to foot with particular emblematic signs, some in the form of scholars, scientists, doctors; some in the form of merchants, some in the form of ascetics, some in the form of entertainers, some in the form of pietists, some in the form of bearers of all kinds of arts and crafts — they are seen to have come, in their various guises, to all villages, cities, towns, communities, districts, and nations … [They] are lamps shedding light on the knowledge of all beings … for the purpose of leading people to perfection.”

It suggests a world where whole armies of them, suitably embedded in everyday society, are beavering away at a process of spiritual advancement for all.

Check out the latest offer on the Flower Garland (Ornament) Sutra.