Attunement could occur through any of the great religions, but would be tied exclusively to none of them. A person could be attuned to an "integral spirituality" while still be a practicing Christian, Buddhist, New-Age advocate, or Neopagan. This would be something added to one's religion, not subtracted from it. The only thing it would subtract (and there's no way around this) is the belief that one's own path is the only true path to salvation.
Ken Wilber
In my previous column I didn't spell out, or really indicate what an "integral approach" to spirituality would include. Many readers naturally assumed that this was simply another version of "universalism" — the belief that there are certain truths contained in all the world's religions. But the integral approach emphatically does not make that suggestion. Other readers maintained that I was offering a version of the "perennial philosophy" espoused by Aldous Huxley or Huston Smith. Does the integral approach believe that all religions are saying essentially the same thing from a different perspective? No, almost the opposite.
Yet the integral approach does claim to be able to "unite," in some sense, the world's great spiritual traditions, which is what has caused much of the interest in this approach. If humanity is ever to cease its swarming hostilities and be united in one family, without squashing the significant and important differences among us, then something like an integral approach seems the only way. Until that time, religions will continue to brutally divide humanity, as they have throughout history, and not unite, as they must if they are to be a help, not a hindrance, to tomorrow's existence.Ken Wilber
Let me start with a short and simple list. This is not the last word on the topic, but the first word, a simple list of suggestions to get the conversation going. Most of the great wisdom traditions agree that:
1. Spirit, by whatever name, exists.
2. Spirit, although existing "out there," is found "in here," or revealed within to the open heart and mind.
3. Most of us don't realize this Spirit within, however, because we are living in a world of sin, separation, or duality — that is, we are living in a fallen, illusory, or fragmented state.
4. There is a way out of this fallen state (of sin or illusion or disharmony), there is a Path to our liberation.
5. If we follow this Path to its conclusion, the result is a Rebirth or Enlightenment, a direct experience of Spirit within and without, a Supreme Liberation, which
6. marks the end of sin and suffering, and
7. manifests in social action of mercy and compassion on behalf of all sentient beings.
Does a list something like that make sense to you? Because if there are these general spiritual patterns in the cosmos, at least wherever human beings appear, then this changes everything. You can be a practicing Christian and still agree with that list; you can be a practicing Neopagan and still agree with that list.Ken Wilber
About belief or lack of belief in an afterlife: Some of you may know that I am neither Christian nor Jewish nor Buddhist, nor a conventionally religious person of any sort.
I am a humanist, which mean, in part, that I have tried to behave decently without any expectation of rewards or punishments after I'm dead. My German-American ancestors, the earliest of whom settled in our Middle West about the time of our Civil War, called themselves "Freethinkers," which is the same sort of thing. My great grandfather Clemens Vonnegut wrote, for example, "If what Jesus said was good, what can it matter whether he was God or not?"
I myself have written, "If it weren't for the message of mercy and pity in Jesus' Sermon on the Mount, I wouldn't want to be a human being. I would just as soon be a rattlesnake."Kurt Vonnegut
What is the Great Vehicle? What is the mode of procedure of the Bodhisattva path? We begin with the topic of the altruistic intention to achieve enlightenment in which one values others more than oneself. The Great Vehicle path requires the vast motivation of a Bodhisattva, who, not seeking just his or her welfare, takes on the burden of bringing about the welfare of all sentient beings. When a person generate this attitude, they enter within the Great Vehicle, and as long as it has not been generated, one cannot be counted among those of the Great Vehicle. This attitude really has great power; it, of course, is helpful for people practicing religion, but it also is helpful for those who are just concerned with the affairs of this lifetime. The root of happiness is altruism — the wish to be of service to others.
Dalai Lama
What is the Great Vehicle? What is the mode of procedure of the Bodhisattva path? We begin with the topic of the altruistic intention to achieve enlightenment in which one values others more than oneself. The Great Vehicle path requires the vast motivation of a Bodhisattva, who, not seeking just his or her welfare, takes on the burden of bringing about the welfare of all sentient beings. When a person generate this attitude, they enter within the Great Vehicle, and as long as it has not been generated, one cannot be counted among those of the Great Vehicle. This attitude really has great power; it, of course, is helpful for people practicing religion, but it also is helpful for those who are just concerned with the affairs of this lifetime. The root of happiness is altruism — the wish to be of service to others.
Tenzin Gyatso (14th Dalai Lama)
Wilber, Ken
Wilberforce, Samuel
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