L.Dwight Turner
More than a few Christians go through their days as if dark clouds were hanging over their heads and exhibiting a countenance that indicated they began each day being baptized in vinegar. This is not how God intended those of us who consider ourselves followers of the Master Jesus to live. On the contrary, I firmly believe that being a Christian is synonymous with being an optimist.
Both scripture and common sense screams that negativity and pessimism are not what God intended for his children. The Christian life was meant to be a joyous affair instead of an ordeal to be endured. Granted, life will always have its difficulties, but even when we face trials, I believe that God desires that we do so with as much optimism and hope as possible.
Personally, I have come to believe that one of the fundamental keys to a life of Christian optimism is to have positive expectations based on scripture and the integrity of God.
Think about it. In Romans Paul tells us that nothing can ever separate us from the love of God. In and of itself, that promise should keep us in a positive frame of mind, even during times of difficulty and trial. In case you are not familiar with this passage, or if you have forgotten it, let’s take a look at what Paul says in Romans 8: 38-39
And I am convinced that nothing can ever separate us from God’s love. Neither death nor life, neither angels nor demons, neither our fears for today nor our worries about tomorrow – not even the powers of hell can separate us from God’s love. No power in the sky above or in the earth below – indeed, nothing in all creation will be able to separate us from the love of God that is revealed in Christ Jesus our Lord. (NLT)
If we trust God and believe what scripture tells us, then we have every right to be completely optimistic about the present and the future. This is not a false, “pie in the sky” optimism nor is it a Pollyanna style denial of reality. No, this biblical optimism is based entirely on scripture and God’s character. God is a being of integrity and further, he cannot lie. Our optimism is based on the firm foundation of God’s promises and his character.
The enjoyment of life flows from trusting God and, through that trust, to have positive expectations in life. We have every right to believe deep in our hearts that God truly desires our happiness because he is the Father of Lights and we are Children of the Light. Indeed, scripture affirms that God wishes that we “prosper in all things and be in health, just as your soul prospers.” (3 John 1:2)
This has nothing to do with what has come to be known as the “prosperity gospel.” Here I think John is speaking of the fact that God desires our happiness and enjoyment of life and we proper in life. Yes, this can mean financial wealth, but it can also mean emotional and spiritual wealth. We have every right to expect the best because God wants the best for his children.
John mentions here the fact that our soul prospers. What is he talking about? In brief, as humans we are tripartite beings, meaning that we have three aspects to our being. Just as God exists as a Trinity, in a real sense, so do we. Our three-part make up consists of body, soul, and spirit. The soul consists of our mind, our emotions, and our will. God’s original intention was that our spirit be in the driver’s seat and in direct communication with God. Based on this divine connection, our spirit governed our soul and our bodies. Due to the Fall, this arrangement was distorted and, because of our spiritual death, it became necessary that the soul take up the command of our lives. The results of this, of course, are quite negative and adverse to God’s intentions.
When we accepted Christ into our hearts, ideally the original order of things was restored, at least on a spiritual level. When we live from our spirit (walk according to the Spirit, not the flesh), our soul does indeed prosper and we can enjoy life and expect the best.
Having positive expectations based on scriptural promises leads to a realistic and practical optimism which impacts all aspects of life. That is why at Sacred Mind Ministries we often refer to the Christian brand of optimism as “Holistic Optimism.” Rather than a vague, generic form of positive thinking, true holistic optimism is a dynamic force that affects the believer’s life on all levels. Further, the Christian optimist is a person who is highly practical, very resilient, and enjoys life, even at times when things may not be going as we desire. The Christian optimist knows that God wants her best and wants her to prosper and enjoy life in all its magnitude and glory. Also, she is well aware that God has said very directly that nothing, absolutely nothing, can separate her from God’s love.
How can we justify anything less than positive expectations which flow from a biblical worldview and dynamic optimism? Personally, I think to expect less or expect the worst is an insult to God. It is telling God you do not trust him or his promises.
Even when we feel disappointed, discouraged, or overwhelmed, we can still respond in a positive manner. It is vitally important that you understand that optimism is not a denial of the pain one encounters in life. Remember Scott Peck’s runaway best seller, entitled The Road Less Traveled? The opening statement of Peck’s book was, “Life is difficult.” Peck was right in his assessment. Life can surely be difficult at times. Buddha, over two and a half millennia ago, was even more pessimistic. The first of his Four Noble Truths said that “all life is suffering.”
Even more relevant to the Christian optimist is the fact that Jesus told his disciples they could expect trouble in life. They did experience trouble and so do we. However, Jesus also gave them two important reasons to not let these troubles dampen their optimism. The Lord said two things that are of great comfort to those with ears to hear:
I have overcome the world.
I am with you, even until the end of the age.
Armed with these promises, the Christian optimist can face any difficult situation might throw his or her way. I know that when many of you read this, the first thing that pops into your mind is, “But….” Chances are whatever words come after the “but” is an attempt on your part to either justify why you are a pessimist or to explain why what Christ said may be true for some, but not for you. For some, this process of rationalizing away what the Master Jesus clearly stated is an attempt to hold on to our negativity. I have met more than a few folks who cling very tightly to their pessimism and dark moods. As unhealthy as this sound, and it is quite unhealthy, this trend is fairly prevalent, even in the Body of Christ.
In some ways, pessimism is a coping mechanism that a believer might misguidedly employ as a means of emotional protection. I have a good friend Jeremy who fits this example. Generally a decent, caring, and devoted Christian, Jeremy is quite prone to finding a dark cloud in every silver lining.
On several occasions I have talked with my friend about this issue and surprisingly, he is quite aware of his chronic pessimism. In discussing the matter with Jeremy, I discovered that his thinking was quite different from a positive thinking Christian who expects good things in life. In fact, Jeremy expects the exact opposite. This came to light during a three-day workshop Sacred Mind Ministries taught at Jeremy’s church. Already aware of just how negative a mindset he had, I was interested in how he might respond to the training program.
On the second day, Jeremy’s team leader gave each person a scriptural affirmative statement to work with. The idea of the assignment was to see how creative each person might be in finding ways to incorporate frequent repetition of the affirmative statement into their busy schedule. When we went around the group, the various team members shared the methods they had devised and how it felt to tap into this new way of renewing the mind.
The scriptural affirmation assigned to Jeremy was, “And there shall be showers of blessing for me.” (Ezk. 34:26) The teams broke for 10 minutes of individual quiet time, during which each person would experiment with repeating the scriptural affirmation. Jeremy, however, declined to participate.
I asked my friend why he did not want to take part in the exercise. He was quite direct in his response:
“I just don’t think I can do that, mostly because it might just work,” said Jeremy. “You see, I always try to not look for or expect too much out of life. That way, when I don’t get what I expect, I am not so disappointed.”
I understood what Jeremy meant because I have heard the same words come out of the mouths of more than a few sincere believers.
“Let me ask you something, Jeremy,” I responded. “Do you figure that’s how God wants you to live?”
“Well, I never really thought about it in that context.”
“Let me ask one more question,” I pressed. “Do you figure that’s why Christ left his home in heaven, came down here into this broken world, fulfilled his mission, and allowed himself to be put to death – just so you could live in fear of expecting too much.?”
Jeremy didn’t respond, but he didn’t engage in the exercise, either. You see, Jeremy has built up a stronghold of pessimism in his mind and it has literally become a part of his coping skills. Changing this perspective will be difficult, but it can be done. I have walked through that difficult terrain myself, but that is another story. Suffice to say that with God’s help and with a person’s sincere cooperation, this type of “defensive pessimism” can be transformed into a dynamic, radical optimism.
Please don’t misunderstand what I am saying in this article. I am not suggesting that the Christian life is a bed of roses or any kind of journey that is without pain. As mentioned earlier, M. Scott Peck begins his landmark book The Road Less Traveled with these three reality based words: “Life is difficult.” It is rare that three little words can contain such a profound and accurate view of life, especially in these challenging economic and social times. Peck then goes on in the book to express the theory that most emotional problems, especially neurosis, can be tracked back to a person’s multi-faceted attempts to avoid accepting the stark reality that “life is difficult.
The Christian optimist would generally agree with Peck; life is, indeed, difficult. The difference between a Christian optimist and a person who views life through a more neurotic lens is the Christian’s gut-level acceptance that no matter what he or she faces, the Master they serve has overcome the world and therefore, in the final analysis, has provided a way through life’s difficulties. Further, the Christian optimist has a habit of turning life’s difficulties into positive opportunities. This is no “pie in the sky” response, but instead, the Christian optimist takes to heart the scriptural promise that God will not burden any person with more than they are equipped to bear. This is especially true for the Christian.
© L.D. Turner 2009/ All Rights Reserved
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Friday, March 6, 2009
Thursday, February 26, 2009
The Art of Conscious Living: Meditation and Mindfulness
L. Dwight Turner
At times the search for happiness can take on the character of a greased pig at a county fair. Running, dodging, weaving, the porker seems to elude your grasp with the uncanny skills of an old Kung Fu master. And then, just when you think you have the hog in your clutches, it looks at you with a wry grin and slithers away, leaving you with an arm full of air and Oleo.
Dogen once compared enlightenment to “moonlight in a dew drop, dripping from a duck’s beak.” Or, was it a crane’s beak? I suspect it is the same either way. In a very similar vein, a very wise and eccentric old Daoist teacher I met when I lived in China said that catching a glimpse of pristine reality, shimmering in that sublime and sacred space between our thoughts, was like capturing a tiger in the ass of a gnat.
Aside from the obvious lessons here, Dogen’s teaching and that of the old Daoist both point to the fact that both happiness and the wisdom of enlightenment are found by being present to what I like to call “the divine moment.” It is precisely here, in the “sacred now” that we discover that for which many of us seek so diligently. It is right here, right now, right before us that we discover that which was never really hidden.
I don’t know about you, but I often struggle with the mindfulness necessary to discover the blessed pearls of the present moment. My mind, as the enlightened tell us, is like a monkey, jumping here, flitting there, and forever raising a ruckus of sound and fury. If this is true, and it certainly is, then my mind is often like a monkey on steroids. It just refuses to accept the tether I seek to employ. My mind, indeed, has a mind of its own.
Still, I refuse to give up on such an important issue. I make every effort to improve in this area of my life. To my way of thinking, the more mindful of the moment I am, the better my chance of discovering the divine in the mundane reality of daily living; blessings that I didn’t even know existed; and perhaps most important, messages God may have for me. I firmly believe that we often miss divine guidance because we don’t have ears to hear and the reason we don’t have ears to hear is that we are too busy and too noisy.
I have found that mindfulness and mediation are inseparable practices. The process of meditation is, in reality, an exercise in establishing mindfulness in a specific place for a specific amount of time. The object of our meditation may vary – it could be the breath, a mantra, a prayer, a candle flame, or whatever. You see, to meditate is to be mindful and I have found that the more often and the more consistent my meditation practice is, the more I am able to be mindful when I am not meditating.
Some people complicate mediation way too much. They either turn it into some arcane practice from Inner Bhutan, complete with Tibetan chants and visualizations of everything from Indra’s Net to Shiva’s phallus. It doesn’t have to be this way, really. Countless sages from every spiritual tradition will tell you that counting the breath is enough.
Meditation also involves getting off your cushion, mat, zafu, or what have you and taking that pristine awareness into the world of your daily living. I love the following words by Jon Kabat-Zinn about the essence of meditation and mindfulness:
We need to develop and refine our minds and its capacities for seeing and knowing, for recognizing and transcending whatever motives and concepts and habits of unawareness may have generated or compounded the difficulties we find ourselves embroiled within, a mind that knows and sees in new ways is motivated differently. This is the same as saying we need to return to our original, untouched, unconditioned mind.
How can we do this? Precisely by taking a moment to get out of our own way, to get outside of the stream of thought and sit by the bank and rest for a while in things as they are underneath our thinking, or as Soen Sa Nim liked to say, “before thinking.” That means being with what is for a moment, and trusting what is deepest and best in yourself, even if it doesn’t make any sense to the thinking mind.
From Kabat-Zinn’s words we can see that there is nothing mysterious, esoteric, or bizarre about this process of mindfulness. More than anything else, it is a simple and straightforward effort toward self-mastery, which is an essential goal on the path of spiritual evolution. Although many people tout the virtues of the undisciplined life and, as some say, “going with the flow,” this is in contradiction of the real Zen life. If you happen to be fully enlightened and your karmic debts have been paid in full, then you might consider going with the flow. If you happen, however, to be like most of us, you will readily admit to seeing through a glass darkly and that your karmic spreadsheet still has plenty of red ink. For most of us, going with the flow will garner an experience that resembles more than anything else, the life of a log.
Again, I return to the words of Jon Kabat-Zinn, a man who lives his message of meditative mindfulness:
More than anything else, I have come to see meditation as an act of love, an inward gesture of benevolence and kindness toward ourselves and toward others, a gesture of the heart that recognizes our perfection even in our obvious imperfection, with all our shortcomings, our wounds, our attachments, our vexations, and our persistent habits of unawareness. It is a very brave gesture: to take one’s seat for a time and drop in on the present moment without adornment. In stopping, looking, and listening, in giving ourselves over to all our senses, including mind, in any moment, we are in that moment embodying what we hold most sacred in life. In making the gesture, which might include assuming a specific posture for formal meditation, but could also involve simply becoming more mindful or more forgiving of ourselves, immediately re-minds us and re-bodies us. In a sense, you could say it refreshes us, makes this moment fresh, timeless, free up, wide open. In such moments, we transcend who we think we are. We go beyond our stories and all our incessant thinking, however deep and important it sometimes is, and reside in seeing what is here to be seen and the direct, non-conceptual knowing of what is here to be known, which we don’t have to seek because it is already and always here…..In words, it may sound like an idealization. Experienced, it is merely what it is, life expressing itself, sentience quivering within infinity, with things just as they are.
From Kabat-Zinn’s description, it is obvious that coming to live in the present moment, to be mindfully attentive to what is happening in front of our eyes, is a spiritual experience of high significance. On rare occasions, we may be granted by grace a glimpse of this unadorned reality of “just what is” beyond our ideas about what is. These moments are personal epiphanies, always remembered and transformational in nature.
In essence, to meditate and become mindful in our comings, goings, risings, and fallings – in our successes and our failures and in our joys and our suffering – is indeed the experiential definition of a mainstay of the spiritual life: engagement.
To be engaged is to be truly alive, vital, involved, and useful. It is the foundation of all effective spiritual service. When we are mindful we can be engaged, and when we are engaged, really right there in our wholeness in the totality of the divine moment, we become part of the solution rather than the problem.
© L.D. Turner 2009/All Rights Reserved
At times the search for happiness can take on the character of a greased pig at a county fair. Running, dodging, weaving, the porker seems to elude your grasp with the uncanny skills of an old Kung Fu master. And then, just when you think you have the hog in your clutches, it looks at you with a wry grin and slithers away, leaving you with an arm full of air and Oleo.
Dogen once compared enlightenment to “moonlight in a dew drop, dripping from a duck’s beak.” Or, was it a crane’s beak? I suspect it is the same either way. In a very similar vein, a very wise and eccentric old Daoist teacher I met when I lived in China said that catching a glimpse of pristine reality, shimmering in that sublime and sacred space between our thoughts, was like capturing a tiger in the ass of a gnat.
Aside from the obvious lessons here, Dogen’s teaching and that of the old Daoist both point to the fact that both happiness and the wisdom of enlightenment are found by being present to what I like to call “the divine moment.” It is precisely here, in the “sacred now” that we discover that for which many of us seek so diligently. It is right here, right now, right before us that we discover that which was never really hidden.
I don’t know about you, but I often struggle with the mindfulness necessary to discover the blessed pearls of the present moment. My mind, as the enlightened tell us, is like a monkey, jumping here, flitting there, and forever raising a ruckus of sound and fury. If this is true, and it certainly is, then my mind is often like a monkey on steroids. It just refuses to accept the tether I seek to employ. My mind, indeed, has a mind of its own.
Still, I refuse to give up on such an important issue. I make every effort to improve in this area of my life. To my way of thinking, the more mindful of the moment I am, the better my chance of discovering the divine in the mundane reality of daily living; blessings that I didn’t even know existed; and perhaps most important, messages God may have for me. I firmly believe that we often miss divine guidance because we don’t have ears to hear and the reason we don’t have ears to hear is that we are too busy and too noisy.
I have found that mindfulness and mediation are inseparable practices. The process of meditation is, in reality, an exercise in establishing mindfulness in a specific place for a specific amount of time. The object of our meditation may vary – it could be the breath, a mantra, a prayer, a candle flame, or whatever. You see, to meditate is to be mindful and I have found that the more often and the more consistent my meditation practice is, the more I am able to be mindful when I am not meditating.
Some people complicate mediation way too much. They either turn it into some arcane practice from Inner Bhutan, complete with Tibetan chants and visualizations of everything from Indra’s Net to Shiva’s phallus. It doesn’t have to be this way, really. Countless sages from every spiritual tradition will tell you that counting the breath is enough.
Meditation also involves getting off your cushion, mat, zafu, or what have you and taking that pristine awareness into the world of your daily living. I love the following words by Jon Kabat-Zinn about the essence of meditation and mindfulness:
We need to develop and refine our minds and its capacities for seeing and knowing, for recognizing and transcending whatever motives and concepts and habits of unawareness may have generated or compounded the difficulties we find ourselves embroiled within, a mind that knows and sees in new ways is motivated differently. This is the same as saying we need to return to our original, untouched, unconditioned mind.
How can we do this? Precisely by taking a moment to get out of our own way, to get outside of the stream of thought and sit by the bank and rest for a while in things as they are underneath our thinking, or as Soen Sa Nim liked to say, “before thinking.” That means being with what is for a moment, and trusting what is deepest and best in yourself, even if it doesn’t make any sense to the thinking mind.
From Kabat-Zinn’s words we can see that there is nothing mysterious, esoteric, or bizarre about this process of mindfulness. More than anything else, it is a simple and straightforward effort toward self-mastery, which is an essential goal on the path of spiritual evolution. Although many people tout the virtues of the undisciplined life and, as some say, “going with the flow,” this is in contradiction of the real Zen life. If you happen to be fully enlightened and your karmic debts have been paid in full, then you might consider going with the flow. If you happen, however, to be like most of us, you will readily admit to seeing through a glass darkly and that your karmic spreadsheet still has plenty of red ink. For most of us, going with the flow will garner an experience that resembles more than anything else, the life of a log.
Again, I return to the words of Jon Kabat-Zinn, a man who lives his message of meditative mindfulness:
More than anything else, I have come to see meditation as an act of love, an inward gesture of benevolence and kindness toward ourselves and toward others, a gesture of the heart that recognizes our perfection even in our obvious imperfection, with all our shortcomings, our wounds, our attachments, our vexations, and our persistent habits of unawareness. It is a very brave gesture: to take one’s seat for a time and drop in on the present moment without adornment. In stopping, looking, and listening, in giving ourselves over to all our senses, including mind, in any moment, we are in that moment embodying what we hold most sacred in life. In making the gesture, which might include assuming a specific posture for formal meditation, but could also involve simply becoming more mindful or more forgiving of ourselves, immediately re-minds us and re-bodies us. In a sense, you could say it refreshes us, makes this moment fresh, timeless, free up, wide open. In such moments, we transcend who we think we are. We go beyond our stories and all our incessant thinking, however deep and important it sometimes is, and reside in seeing what is here to be seen and the direct, non-conceptual knowing of what is here to be known, which we don’t have to seek because it is already and always here…..In words, it may sound like an idealization. Experienced, it is merely what it is, life expressing itself, sentience quivering within infinity, with things just as they are.
From Kabat-Zinn’s description, it is obvious that coming to live in the present moment, to be mindfully attentive to what is happening in front of our eyes, is a spiritual experience of high significance. On rare occasions, we may be granted by grace a glimpse of this unadorned reality of “just what is” beyond our ideas about what is. These moments are personal epiphanies, always remembered and transformational in nature.
In essence, to meditate and become mindful in our comings, goings, risings, and fallings – in our successes and our failures and in our joys and our suffering – is indeed the experiential definition of a mainstay of the spiritual life: engagement.
To be engaged is to be truly alive, vital, involved, and useful. It is the foundation of all effective spiritual service. When we are mindful we can be engaged, and when we are engaged, really right there in our wholeness in the totality of the divine moment, we become part of the solution rather than the problem.
© L.D. Turner 2009/All Rights Reserved
Friday, January 30, 2009
Keep It Simple, Sherlock!
L. Dwight Turner
Some of us have a tendency to over-complicate even the most simple truths in life and I plead guilty in the first-degree when it comes to taking an issue that is fairly basic and turning it into an exercise in speculative philosophy. By God’s grace, I have become somewhat less inclined to do this as I have grown older, but I full well recognize the tendency to over-analyze a situation is still there. If Paul were here, he would more than likely say that this is one of my “strongholds” and he would be correct.
One of the silver linings that emerged out of my confrontation with this problematic aspect of my character, however, has proved quite useful. In a number of ways, this point of light in an otherwise dark encounter with my own defects of character is the opposite of my tendency to turn placing postage stamp in the correct location an exercise in higher calculus. In fact, it involves making things less complicated.
Allow me to give you an example.
Whenever we take even a minimal view of the scope of issues involved in living a spiritually meaningful life in today’s world, it can surely be overwhelming. The fact is the world in which we live and move and have our being is far more complex and multi-faceted than the one where Buddha, Krishna, or Jesus operated. Granted, as limited humans we are dealing with most of the fundamental problems that the contemporaries of these great spiritual figures dealt with many years ago, but those problems surface in many ways and in numerous contexts that were unheard of in ancient times. To make matters more complicated, we have to find ways in which we can filter our faith experiences, especially as related to our growth or lack thereof, so that they make at least a modicum of sense. In other words, we need to find ways in which we can make our spiritual journey more comprehensible, particularly to ourselves.
This process is the opposite of my tendency to over-complicate things. Here we are talking about simplifying complex things, rather than complicating basically sensible things. Of course, it can be argued that any path of spiritual formation is a simple at its core, but I, for one, don’t buy that argument. As they say down here in the South, “…that dog won’t hunt.” The reality is, the spiritual path can be very confusing at times, particularly when it comes to personal ethics, making proper decisions, and engaging in spiritual disciplines. Making the situation more complicated is the cacophony of conflicting opinions on just about any issue on might raise. The need for something a bit simpler is critical, especially for the new believer.
At Sacred Mind Alliance we have explored numerous ways of mapping out the process of spiritual growth in a contemporary context and most have been genuinely effective. What I want to share here, however, is a map I developed for my own use. It has been modified somewhat over the years, but I still go back to these basic themes whenever I find I need more clarity and less confusion in my daily walk of faith. What I am about to share is in no way comprehensive, but it does work as a pragmatic outline of the faith, boiled down to four workable divisions. This particular way of looking at the faith has been effective for me, and it may be for you. Please keep in mind, however, I am not suggesting what follows is the best way, the only way, or that it will work for everyone. At the end of the day, I think each of us has to find our own way of making complex issues simple and more easily addressed.
The method I used for breaking the path of what I came to call “Faith Formation” into manageable units involved four divisions. In my personal journal I called these divisions “The Four Mirrors of Faith Formation” and came to see that this title fit perfectly for what I was doing. I used the word “mirrors” for several important reasons. First of all, this approach was not like a ladder, where you take one step after another. When put into actual practice, each division proved to be intimately connected with the other three. It was as if, like four mirrors on each side of an object, each mirror reflected not only the object, but the reflections in the other mirrors as well.
In order to deepen this analogy, I placed a small sculpture of Guan Yin, a Buddhist Bodhisattva of Compassion on a table and placed four identical mirrors on each side. Amazingly, as I looked in each mirror I did not see one dove, but many as each primary reflection contained the other reflections. I had the awareness that these four mirrors were like a spiritual hologram, with each part containing within it the perfect totality of every other part.
The Four Mirrors of Faith Formation, which I continue to use as my own personal model for applying the faith to my own life, are:
The Mirror of Connection
The Mirror of Comprehension
The Mirror of Cultivation
The Mirror of Contribution
As stated earlier, I could have come up with more divisions, many more. Further, with my propensity for alliteration, I most likely could have started all of them with the letter “C.” However, my goal was to keep this process as simple as possible and still have a workable, comprehensive matrix through which I could process my faith.
The Mirror of Connection is just that, connection with the Divine. In this mirror, I seek to deepen my connection with God through several practices. First, it involves prayer, the practice of meditation, spiritual reading, and contact with the natural world. This last practice has revealed itself to be one of the most powerful ways I have found to deepen the level of my contact with and experience of God’s presence.
The Mirror of Comprehension is concerned with the garnering of practical wisdom, particularly in regards to spiritual laws and principles in general and the pragmatic application of these laws to daily living. The primary aim in this mirror is gaining knowledge of the interface between the spiritual world and this physical world. Also central is deepening not only our understanding, but also our practical experience of the interconnectivity of all life and the birth of a transformational compassion in the heart.
In working with the Mirror of Cultivation my primary objective is to put myself into a spiritual posture of openness and receptivity to the work of Sacred Spirit. This particular mirror is aimed at the cultivation of what I have come to call “Sacred Character,” which in turn is built on the foundation of “Noble Integrity.” In addition, the formation of character and integrity is further made possible by the clarification and development of a comprehensive worldview and an internalized system of values based on that worldview.
As I work with these mirrors, I understand on an experiential level that my primary purpose in life becomes making a positive, spiritual contribution to the world in which I live. In brief, the Mirror of Contribution is concerned with the use of my talents, spiritual gifts, and whatever else God has placed at my disposal in order to make the world a better place. This does not necessarily mean some great, Noble Peace Prize winning contribution, although for a select few, this may be true. For most of us, the Mirror of Contribution is concerned with doing whatever we can to bring a high level of functioning to whatever setting we may be placed. This process could involve family, work, the environment, or any number of things.
Earlier, I mentioned that the spiritual journey can be explained in many ways and certainly in ways that are deeper and more complex than the four-mirrored approach I have just described. What I have attempted to do in this brief article is to present a model and matrix that has worked well for me. I am a person who thrives on exploring highly complex, difficult to comprehend models so things and, for this very reason, I have learned that it is precisely those things that I need to avoid. In an overworked but accurate slogan, I need to keep it simple.
© L. D. Turner 2009/ All Rights Reserved
Some of us have a tendency to over-complicate even the most simple truths in life and I plead guilty in the first-degree when it comes to taking an issue that is fairly basic and turning it into an exercise in speculative philosophy. By God’s grace, I have become somewhat less inclined to do this as I have grown older, but I full well recognize the tendency to over-analyze a situation is still there. If Paul were here, he would more than likely say that this is one of my “strongholds” and he would be correct.
One of the silver linings that emerged out of my confrontation with this problematic aspect of my character, however, has proved quite useful. In a number of ways, this point of light in an otherwise dark encounter with my own defects of character is the opposite of my tendency to turn placing postage stamp in the correct location an exercise in higher calculus. In fact, it involves making things less complicated.
Allow me to give you an example.
Whenever we take even a minimal view of the scope of issues involved in living a spiritually meaningful life in today’s world, it can surely be overwhelming. The fact is the world in which we live and move and have our being is far more complex and multi-faceted than the one where Buddha, Krishna, or Jesus operated. Granted, as limited humans we are dealing with most of the fundamental problems that the contemporaries of these great spiritual figures dealt with many years ago, but those problems surface in many ways and in numerous contexts that were unheard of in ancient times. To make matters more complicated, we have to find ways in which we can filter our faith experiences, especially as related to our growth or lack thereof, so that they make at least a modicum of sense. In other words, we need to find ways in which we can make our spiritual journey more comprehensible, particularly to ourselves.
This process is the opposite of my tendency to over-complicate things. Here we are talking about simplifying complex things, rather than complicating basically sensible things. Of course, it can be argued that any path of spiritual formation is a simple at its core, but I, for one, don’t buy that argument. As they say down here in the South, “…that dog won’t hunt.” The reality is, the spiritual path can be very confusing at times, particularly when it comes to personal ethics, making proper decisions, and engaging in spiritual disciplines. Making the situation more complicated is the cacophony of conflicting opinions on just about any issue on might raise. The need for something a bit simpler is critical, especially for the new believer.
At Sacred Mind Alliance we have explored numerous ways of mapping out the process of spiritual growth in a contemporary context and most have been genuinely effective. What I want to share here, however, is a map I developed for my own use. It has been modified somewhat over the years, but I still go back to these basic themes whenever I find I need more clarity and less confusion in my daily walk of faith. What I am about to share is in no way comprehensive, but it does work as a pragmatic outline of the faith, boiled down to four workable divisions. This particular way of looking at the faith has been effective for me, and it may be for you. Please keep in mind, however, I am not suggesting what follows is the best way, the only way, or that it will work for everyone. At the end of the day, I think each of us has to find our own way of making complex issues simple and more easily addressed.
The method I used for breaking the path of what I came to call “Faith Formation” into manageable units involved four divisions. In my personal journal I called these divisions “The Four Mirrors of Faith Formation” and came to see that this title fit perfectly for what I was doing. I used the word “mirrors” for several important reasons. First of all, this approach was not like a ladder, where you take one step after another. When put into actual practice, each division proved to be intimately connected with the other three. It was as if, like four mirrors on each side of an object, each mirror reflected not only the object, but the reflections in the other mirrors as well.
In order to deepen this analogy, I placed a small sculpture of Guan Yin, a Buddhist Bodhisattva of Compassion on a table and placed four identical mirrors on each side. Amazingly, as I looked in each mirror I did not see one dove, but many as each primary reflection contained the other reflections. I had the awareness that these four mirrors were like a spiritual hologram, with each part containing within it the perfect totality of every other part.
The Four Mirrors of Faith Formation, which I continue to use as my own personal model for applying the faith to my own life, are:
The Mirror of Connection
The Mirror of Comprehension
The Mirror of Cultivation
The Mirror of Contribution
As stated earlier, I could have come up with more divisions, many more. Further, with my propensity for alliteration, I most likely could have started all of them with the letter “C.” However, my goal was to keep this process as simple as possible and still have a workable, comprehensive matrix through which I could process my faith.
The Mirror of Connection is just that, connection with the Divine. In this mirror, I seek to deepen my connection with God through several practices. First, it involves prayer, the practice of meditation, spiritual reading, and contact with the natural world. This last practice has revealed itself to be one of the most powerful ways I have found to deepen the level of my contact with and experience of God’s presence.
The Mirror of Comprehension is concerned with the garnering of practical wisdom, particularly in regards to spiritual laws and principles in general and the pragmatic application of these laws to daily living. The primary aim in this mirror is gaining knowledge of the interface between the spiritual world and this physical world. Also central is deepening not only our understanding, but also our practical experience of the interconnectivity of all life and the birth of a transformational compassion in the heart.
In working with the Mirror of Cultivation my primary objective is to put myself into a spiritual posture of openness and receptivity to the work of Sacred Spirit. This particular mirror is aimed at the cultivation of what I have come to call “Sacred Character,” which in turn is built on the foundation of “Noble Integrity.” In addition, the formation of character and integrity is further made possible by the clarification and development of a comprehensive worldview and an internalized system of values based on that worldview.
As I work with these mirrors, I understand on an experiential level that my primary purpose in life becomes making a positive, spiritual contribution to the world in which I live. In brief, the Mirror of Contribution is concerned with the use of my talents, spiritual gifts, and whatever else God has placed at my disposal in order to make the world a better place. This does not necessarily mean some great, Noble Peace Prize winning contribution, although for a select few, this may be true. For most of us, the Mirror of Contribution is concerned with doing whatever we can to bring a high level of functioning to whatever setting we may be placed. This process could involve family, work, the environment, or any number of things.
Earlier, I mentioned that the spiritual journey can be explained in many ways and certainly in ways that are deeper and more complex than the four-mirrored approach I have just described. What I have attempted to do in this brief article is to present a model and matrix that has worked well for me. I am a person who thrives on exploring highly complex, difficult to comprehend models so things and, for this very reason, I have learned that it is precisely those things that I need to avoid. In an overworked but accurate slogan, I need to keep it simple.
© L. D. Turner 2009/ All Rights Reserved
Wednesday, January 28, 2009
Walking In Our True Identitiy: Issues and Obstacles
Sometimes, when I sit down and reflect on the many gifts we, as Christians, have been given by the Creator I am literally overwhelmed. As the Old Testament scripture tells us, we can expect “showers of blessing.” When I really think about it, few of these magnificent outflows of God’s grace are as precious as our new identity “in Christ.”
Paul tells us clearly that the new has come and that the old has been swept away. The slate has been wiped clean, the old person was crucified with Christ right there on the cross and in a very real sense, sins’ power over us is gone. I think few of us believers fully comprehend the power of Paul’s teaching here.
The problem is so few of us, especially this Christ-follower, seem to walk in our new identity as if sins’ domination over us has been defeated. I often wonder why this is. Why do so few of us reach out with open hands to accept this undeserved gift from heaven? I think the answer(s) to this problem is complex. In the paragraphs below, I want to discuss just a few possibilities and, in subsequent posts, perhaps a few more.
In its most fundamental sense, the process of fully appropriating your new identity in Christ is the greatest gift you can give to the world. Operating under you old identity, you were spiritually dead, cut off from the source of your true life. You were under the control of your lower nature, what Paul referred to as “the flesh.” Furthermore, you were held under the sway of both the world and the enemy. Living under the burdensome limitations of your old self, there was no way you could possibly approach the dynamic creativity and productivity of your God-given potential.
Now, however, by taking possession of who and what you are “in Christ,” you can discover your divine potential, find your spiritual calling, develop you personal vision, and grow into the best version of yourself. In Christ, you are reborn – you are spiritually alive and capable of making your own unique contribution to the world. When you become the best version of yourself, when you walk in your glory, you are in reality a gift of God to a hurting world.
It kind of takes your breath away, doesn’t it?
As Christians, we cannot underestimate the value of what God has done for us in this regard. Also, we cannot underestimate the value to God’s kingdom of having a cadre of committed believers that full well understand and accept exactly who and what they now are. We must realize, however, that there will be obstacles thrown in the path of our full appropriation of this new God-given and God-honoring identity.
In terms of the enemy and the world, these two forces often act in concert to minimize our awareness of what we have been granted in Christ. After all, the popular views of our culture are often in opposition to what God would have us do, whether it is in terms of our actual behavior or, at an even more subtle level, how we think and how we view the world. Let’s take a brief look at how these two forces, Satan and the world, might be a formidable obstacle when it comes to understanding our true blessings “in Christ.”
In today’s spiritual marketplace, the church is often assailed by the enemy in ways both manifest and subtle. One of Satan’s main strategies is to put forth teachings that contain a grain of scriptural truth and, at least on the surface, sound good, especially from a worldly perspective. For example, many contemporary Bible teachers focus on material wealth and prosperity. Don’t get me wrong – there is nothing wrong with wealth and having possessions, so long as we are not controlled by them. However, these teachers often go to scripture to support their contentions and, in so doing, often miss the point of the particular verse or portion of scripture they cite. Most of the current prosperity gospel advocates justify their teaching by quoting Jesus in John 10:10:
I have come that they may have life and have it to the full.
According to the prosperity teachers, Jesus was speaking of material abundance when he uttered these words. Nothing could be farther from the truth. Given the situation they were in, I doubt the early Christians were overly concerned with gaining material wealth. In the early days of the church, the prime focus was on solidifying the local church, spreading the gospel, and staying alive.
When Christ spoke of abundance in John 10:10, he was speaking of the fullness of life. Here Jesus is talking about the fact that through his mission, believers will now have the capacity to have the fullness of life that was lost due to the fall. In essence, He was referring to a restored humanity, now in proper relationship with God and ready to bear fruit.
The theological minutia surrounding the discussions of justification and sanctification can be both confusing and distracting. Although gaining an understanding of these concepts is important, for our present conversation going into depth about such matters would be an unnecessary distraction. For now, let’s just suffice to say that understanding and accepting who we are in Christ is central to the process of spiritual formation. Further, it is important that we see that our adoption into God’s family is an act of grace. Neil Anderson tells us:
Only as we see ourselves as sons and daughters of God can we really grow in holiness (see Romans 8:15). Only as we are free from the task of trying to gain a relationship with God by our own righteousness or cleanness will we be free to appropriate His righteousness and holiness for our growth.
Without Christ, his work on the cross and in rising from the tomb, we could not even begin to progress in terms of spiritual formation. In order to grow in spirit, we have to be connected to God. Just as a fish cannot thrive unless it is in water, we cannot thrive outside of our natural environment, which is proper connection with God. Christ’s mission accomplished this reconnection with our Maker and made all spiritual formation possible. Without the regeneration provided by the mission of Christ, we would remain in a state of separation from God. Listen to Neil Anderson as he so accurately elaborates this theme:
Spiritual growth in the Christian life requires a relationship with God, who is the fountain of spiritual life. Only through this relationship can we bear new seed or tap into the root of life. As in nature, unless there is some seed or root of life within an organism, no growth can take place. So unless there is a root of life within the believer – that is, some core of spiritual life – growth is impossible. There is nothing to grow.
The thrust of what is being said in this article is centered on the fact that we need to seize our proper identity in Christ, but in doing so, we must also understand the work of Christ on the cross and through his resurrection and ascension. Underlying this vital comprehension is that fact that we cannot be who and what we were intended to be without being in proper, intimate relationship with God. In order for that to be possible, our relationship must be restored. That’s where the Blood of Christ comes into play. Through his death, in some mysterious way Christ paid the debt for our sin and made reunion with the Father possible.
Beyond that, through his dying to self and rising in new life, we, too, may also die to our old way of being and rise in newness of life. But the story doesn’t end there. Christ, through his ascension into heaven, made possible the coming of the Holy Spirit. As Christ himself said, “Unless I leave, the Spirit won’t come.” As stated, Christ’s departure and his seat at the right hand of the Father make possible the Spirit’s presence in our lives. Now, just as the Father walked in the garden with the first couple, the Spirit walks along side of us. Even more important, he has also taken up residence within us.
It is not enough to die and rise again. We must also live in a new manner and it is the Spirit that makes this new way of thinking, feeling, behaving and relating possible. Grasp that, and you are well on your way of appropriating your new identity in Christ.
It is vital that we recognize that we cannot live as Christ wants us to live without the presence and the assistance of the Holy Spirit. As mentioned before, the Holy Spirit, for reasons completely understood only by God, could not come to indwell the saints until Christ had returned to his home in heaven. Once that happened, it became possible for the Holy Spirit to invade and occupy this world in a new and vivifying way. As we briefly touch on these twin themes of the Ascension and the coming of the Holy Spirit, let’s keep in mind that both of these themes are often relegated to the back burner of pulpit preparation. For whatever reasons, the Ascension and the Holy Spirit are two issues preachers tend to ignore.
© L.D. Turner 2008/All Rights Reserved
Paul tells us clearly that the new has come and that the old has been swept away. The slate has been wiped clean, the old person was crucified with Christ right there on the cross and in a very real sense, sins’ power over us is gone. I think few of us believers fully comprehend the power of Paul’s teaching here.
The problem is so few of us, especially this Christ-follower, seem to walk in our new identity as if sins’ domination over us has been defeated. I often wonder why this is. Why do so few of us reach out with open hands to accept this undeserved gift from heaven? I think the answer(s) to this problem is complex. In the paragraphs below, I want to discuss just a few possibilities and, in subsequent posts, perhaps a few more.
In its most fundamental sense, the process of fully appropriating your new identity in Christ is the greatest gift you can give to the world. Operating under you old identity, you were spiritually dead, cut off from the source of your true life. You were under the control of your lower nature, what Paul referred to as “the flesh.” Furthermore, you were held under the sway of both the world and the enemy. Living under the burdensome limitations of your old self, there was no way you could possibly approach the dynamic creativity and productivity of your God-given potential.
Now, however, by taking possession of who and what you are “in Christ,” you can discover your divine potential, find your spiritual calling, develop you personal vision, and grow into the best version of yourself. In Christ, you are reborn – you are spiritually alive and capable of making your own unique contribution to the world. When you become the best version of yourself, when you walk in your glory, you are in reality a gift of God to a hurting world.
It kind of takes your breath away, doesn’t it?
As Christians, we cannot underestimate the value of what God has done for us in this regard. Also, we cannot underestimate the value to God’s kingdom of having a cadre of committed believers that full well understand and accept exactly who and what they now are. We must realize, however, that there will be obstacles thrown in the path of our full appropriation of this new God-given and God-honoring identity.
In terms of the enemy and the world, these two forces often act in concert to minimize our awareness of what we have been granted in Christ. After all, the popular views of our culture are often in opposition to what God would have us do, whether it is in terms of our actual behavior or, at an even more subtle level, how we think and how we view the world. Let’s take a brief look at how these two forces, Satan and the world, might be a formidable obstacle when it comes to understanding our true blessings “in Christ.”
In today’s spiritual marketplace, the church is often assailed by the enemy in ways both manifest and subtle. One of Satan’s main strategies is to put forth teachings that contain a grain of scriptural truth and, at least on the surface, sound good, especially from a worldly perspective. For example, many contemporary Bible teachers focus on material wealth and prosperity. Don’t get me wrong – there is nothing wrong with wealth and having possessions, so long as we are not controlled by them. However, these teachers often go to scripture to support their contentions and, in so doing, often miss the point of the particular verse or portion of scripture they cite. Most of the current prosperity gospel advocates justify their teaching by quoting Jesus in John 10:10:
I have come that they may have life and have it to the full.
According to the prosperity teachers, Jesus was speaking of material abundance when he uttered these words. Nothing could be farther from the truth. Given the situation they were in, I doubt the early Christians were overly concerned with gaining material wealth. In the early days of the church, the prime focus was on solidifying the local church, spreading the gospel, and staying alive.
When Christ spoke of abundance in John 10:10, he was speaking of the fullness of life. Here Jesus is talking about the fact that through his mission, believers will now have the capacity to have the fullness of life that was lost due to the fall. In essence, He was referring to a restored humanity, now in proper relationship with God and ready to bear fruit.
The theological minutia surrounding the discussions of justification and sanctification can be both confusing and distracting. Although gaining an understanding of these concepts is important, for our present conversation going into depth about such matters would be an unnecessary distraction. For now, let’s just suffice to say that understanding and accepting who we are in Christ is central to the process of spiritual formation. Further, it is important that we see that our adoption into God’s family is an act of grace. Neil Anderson tells us:
Only as we see ourselves as sons and daughters of God can we really grow in holiness (see Romans 8:15). Only as we are free from the task of trying to gain a relationship with God by our own righteousness or cleanness will we be free to appropriate His righteousness and holiness for our growth.
Without Christ, his work on the cross and in rising from the tomb, we could not even begin to progress in terms of spiritual formation. In order to grow in spirit, we have to be connected to God. Just as a fish cannot thrive unless it is in water, we cannot thrive outside of our natural environment, which is proper connection with God. Christ’s mission accomplished this reconnection with our Maker and made all spiritual formation possible. Without the regeneration provided by the mission of Christ, we would remain in a state of separation from God. Listen to Neil Anderson as he so accurately elaborates this theme:
Spiritual growth in the Christian life requires a relationship with God, who is the fountain of spiritual life. Only through this relationship can we bear new seed or tap into the root of life. As in nature, unless there is some seed or root of life within an organism, no growth can take place. So unless there is a root of life within the believer – that is, some core of spiritual life – growth is impossible. There is nothing to grow.
The thrust of what is being said in this article is centered on the fact that we need to seize our proper identity in Christ, but in doing so, we must also understand the work of Christ on the cross and through his resurrection and ascension. Underlying this vital comprehension is that fact that we cannot be who and what we were intended to be without being in proper, intimate relationship with God. In order for that to be possible, our relationship must be restored. That’s where the Blood of Christ comes into play. Through his death, in some mysterious way Christ paid the debt for our sin and made reunion with the Father possible.
Beyond that, through his dying to self and rising in new life, we, too, may also die to our old way of being and rise in newness of life. But the story doesn’t end there. Christ, through his ascension into heaven, made possible the coming of the Holy Spirit. As Christ himself said, “Unless I leave, the Spirit won’t come.” As stated, Christ’s departure and his seat at the right hand of the Father make possible the Spirit’s presence in our lives. Now, just as the Father walked in the garden with the first couple, the Spirit walks along side of us. Even more important, he has also taken up residence within us.
It is not enough to die and rise again. We must also live in a new manner and it is the Spirit that makes this new way of thinking, feeling, behaving and relating possible. Grasp that, and you are well on your way of appropriating your new identity in Christ.
It is vital that we recognize that we cannot live as Christ wants us to live without the presence and the assistance of the Holy Spirit. As mentioned before, the Holy Spirit, for reasons completely understood only by God, could not come to indwell the saints until Christ had returned to his home in heaven. Once that happened, it became possible for the Holy Spirit to invade and occupy this world in a new and vivifying way. As we briefly touch on these twin themes of the Ascension and the coming of the Holy Spirit, let’s keep in mind that both of these themes are often relegated to the back burner of pulpit preparation. For whatever reasons, the Ascension and the Holy Spirit are two issues preachers tend to ignore.
© L.D. Turner 2008/All Rights Reserved
Saturday, January 24, 2009
A Prayer by Ernest Holmes
Ernest Holmes, the founder of Religious Science and one of my favorite New Thought writers, says the the following prayer is beneficial when you are feeling confused. He suggests that you sit down and say:
The peace of God is at the center of my being.
I am conscious of this peace.
I enter into this peace.
I am surrounded by this peace.
This peace moves out from me in all directions.
It calms the troubled waters of my experience.
It heals everything it contacts.
There is nothing but peace.
I rejoice in this peace.
I permit this peace to enter my soul,
to fill me with calm, to inspire me with confidence.
I know that this peace goes before me and
makes perfect , plain, and straight my way.
The peace of God is at the center of my being.
I am conscious of this peace.
I enter into this peace.
I am surrounded by this peace.
This peace moves out from me in all directions.
It calms the troubled waters of my experience.
It heals everything it contacts.
There is nothing but peace.
I rejoice in this peace.
I permit this peace to enter my soul,
to fill me with calm, to inspire me with confidence.
I know that this peace goes before me and
makes perfect , plain, and straight my way.
Monday, January 19, 2009
Dedicated Desire and Affirmative Prayer
L. Dwight Turner
Desire
Let’s begin by looking at desire, because all good things, whether or not they are brought to fruition, begin in the realm of desire. It is desire that gives rise to our dreams in life and it is desire that provides the fuel for performing the positive activities that will allow us to bring those dreams into reality. In this sense, desire provides positive motivation. When we truly desire something with our whole heart we set in motion the powers of the mind to achieve that which we desire. If we have as a goal to deepen our walk of faith and manifest some degree of success in living the genuine Christian life then we must recognize that this positive goal began as a desire. Further, the power of a strong desire, when properly applied, helps insure our success. Christian Larson tells us:
…it is readily understood why the wish, if strong, positive, determined and continuous, will tend to produce the thing wished for…It is not occasional desire, or half-hearted desire that gets the thing desired. It is persistent desire; persistent desire not only desires continually, but with all the power of life and mind and soul. The force of a half-alive desire, when acting upon a certain faculty (the subconscious mind) cannot cause that faculty to become fully alive….it is true that the desires of most people are neither continuous nor very deep. They are shallow, occasional, wishes without enough power to stir to action a single atom.
Let’s look more closely at what Larson is trying to tell us when we apply these principles to the process of spiritual formation. If you want to develop spiritually you must first possess the desire to do so. Lack of desire is why so many Christians fail. They just don't have any desire to improve. Larson goes on to say that our desire must be strong, positive, determined, and continuous. He further states that it is persistent desire that brings about results. When applied to our spiritual formation it means specifically that we must have:
Strong Desire:
From the outset of our desire to improve must be strong and unwavering.
Positive Desire:
We must always keep in the forefront of our minds the concept of positive thinking and positive faith in ourselves and especially in God. We should always remind ourselves that part of our purpose in life is to grow and develop, in short, to become all that we can be.
Determined-
Desire: Our desire must be paired with a willful determination to make every effort to see it through to completion.
Continuous-
Desire:
Continuous desire means ongoing desire. If we are to be successful our desire cannot be here today and gone tomorrow. Although there may be days when we feel like our energy is low and our desire is at low ebb, we must maintain the power to resurrect our dream and keep it ever before us. This is the surest way to success and fulfillment.
In addition to these four vital characteristics of positive desire, Larson goes on
to tell us that an "occasional, half-hearted desire" will avail us nothing. It is easy to see, based on Larson words, why so many apathetic, ambivalent, and lethargic Christians fall short of their goals. Their desire is occasional and half-hearted. Ambivalent and lethargic Christians have the dream but not the drive. Apathetic Christians don't even have the dream.
What is the opposite of occasional, half-hearted desire? A desire that is continuous and full-hearted. It means that we give our all, all the time, to deepen your walk of faith and, more importantly, deepen you relationship with Christ. Application of this type of desire with diligence will insure our success.
Dedication
The second aspect of our subject to consider is the concept of dedication. Dedication is fundamental to any successful endeavor in life, including spiritual development. Dedication is defined as the act of "devoting oneself wholly and earnestly to a specific goal or purpose". If we are to improve our application of Christian principles of living we must dedicate ourselves to that specific aim.
Dedication is an act of the mind. We begin with a strong desire to improve our relationship with the Lord. We follow this by firmly dedicating ourselves to making this goal a reality in our lives. We can best do this by the use of affirmations. Affirmations are powerful, positive statements that we make to ourselves over and over again, thereby deeply impressing them into our subconscious mind. According to the discoveries of Cognitive and Transpersonal Psychology, it is those things that we deeply plant in our subconscious minds that actualize into physical reality in our lives. So, if our goal is to become closer to God, we begin by dedicating ourselves to the process. We do this not only in the conscious mind, but also in the subconscious.
Look at the process like this. Suppose a farmer wants to grow corn. He begins by preparing the field, then he carefully plants the seeds in the fertile ground, then waters and cares for the field so that, at harvest time, his yield of corn will be bountiful. Your conscious desire to deepen your Christian walk is the farmer. The affirmations are the seeds, and the subconscious mind is the field. Based on your desire, you use your conscious mind (the farmer), to plant the seeds (affirmations) into the fertile field (subconscious mind). You then water and nurture the field through constant repetition of your affirmations. Try the following: Each morning before you get out of bed, relax your breathing and repeat silently to yourself the following statement:
Every day, in every way,
I am getting closer and closer
To Christ
During the day, at lunch- time for example, repeat this statement over and over to yourself. Each time that you repeat the statement you are not only planting more seeds, but you are also watering and nurturing the field of your subconscious mind. This is the way to insure success. It may sound simplistic and perhaps it is. That's the beauty of positive thinking. It is simple! But in spite of its simplicity, it is a proven method of personal and spiritual transformation that has worked miracles in countless lives. Try it and see.
The keys to making successful affirmations are: repetition, faith, and expectancy. We need to repeat the affirmation many times and have faith in the process, a living expectancy that if we continue, we will surely succeed. The key again is repetition. Do it over and over again. In this way, your subconscious mind will be saturated with positive thoughts of dedication.
Keep It Simple!
This procedure that has also come to be known as affirmative prayer is a fairly straight forward process but, as with many things, we humans have a marked tendency to complicate it. I know this from past experience because I have been as guilty of exhibiting this “genius for complexity” as anyone – probably more than most. It was with some degree of difficulty that I eventually learned that with most things it is best to keep it simple. With this truth in mind, let’s see if we can simplify the basics of affirmative prayer by stating the following:
When we use our affirmative thinking, put into the containers which we call words, and animate it speaking with living faith, we are able to manifest that which we desire, providing of course, that it is in alignment with God’s will.
There is really no need to mystify the process any more than that. Granted, the underlying laws and cosmic principles associated with affirmative prayer can seem a bit mysterious, but in actuality, even the laws are not all that complicated.
It is essential that we understand that this process begins with our thinking and moves forward from there. Everything that we see began somewhere as someone’s thought. Creation in all its glory began as God’s thought and came into being at God’s command, using His words. He literally called things into existence from the world of the unseen, into the world of the seen. On a smaller scale, this is how we manifest reality as well. Our thoughts begin the process and or faith-filled words empower and animate the process that results in the creation of the thing desire.
Two important factors are also involved in the process of bringing our desired outcome down out of the spirit world and into concrete manifestation. These are emotion and intention. Centuries of working with these principles has revealed that the more deeply you feel about your desired goal, the more readily it manifests in physical reality. I have found that this is precisely where imagination comes into play. When we clearly visualize what it is we desire we arouse our feeling nature, which is a natural part of our soul. We facilitate this by focusing not only on repetition of our positive prayer, but we also form a clear, concise image of the desired outcome and bring our attention to bear on that outcome. We allow the feelings that arise to become magnified and these feelings, along with our thought, image, and faith-filled words form a powerful magnetic force that will pull our desired outcome out of the spirit world, where it already exists, down into physical reality.
Intention is perhaps the most important component of affirmative prayer. Your intention is what gathers and focuses your cognitive energy in a specific direction. It is for this precise reason that your intention must be constructed carefully and spoken clearly. This is not some sort of cosmic, New Age mumbo jumbo, but instead, is a fundamental principle of positive cognition. Your words of intention accomplish several vital functions in the process of affirmative prayer. First, speaking your intention gives direction to your energy and gives firm direction to your prayer. Second, your intention lets your subconscious mind know exactly what it wants to bring down from the spirit realm and why. And finally, your spoken words contain the power necessary to animate the unfolding of the process of affirmative prayer. As stated before, your words, especially when joined to a vital foundation of faith, serve as a magnet to attract the very thing you desire.
So keep these two aspects of affirmative prayer before you at all times. Positive emotion amplifies the power of your prayer and positive intention supplies even more punch to the process. Without these two vital aspects of prayer, you may find your prayers unfocused, impotent, and ineffective.
Here at Sacred Mind Ministries we conduct a training program entitled, “Conscious Cognition,” which is basically the capacity to be acutely aware of what we are thinking on a consistent basis. It has as its goal the honing of our ability to recognize negative thoughts the moment they arise and take those thoughts captive. Rather than climbing aboard our negative “train of thought,” we never allow it to leave the station. Instead, through the development of our capacity for conscious cognition, we replace these negative thoughts with positive ones. At first this process will seem quite cumbersome and highly unnatural. This is to be expected because we have been thinking in unproductive ways for many years. It takes time to delete this negative process from our memory banks and reprogram our minds to think along positive avenues. Persistence and patience are the keys. Keep at it and you will eventually find that you are responding to life in a healthier, more optimistic manner.
Another key principle when using affirmative prayer can be expressed this way: use frequent repetition in present tense. Your patterns of negative thinking and behaving were not formed overnight. Instead, these unhealthy thoughts were repeated over and over again until they were firmly planted in your subconscious mind. Once that happened, these damaging thought patterns seemed to have developed a life of their own. This same principle of repetition, however, can also be utilized to your benefit. First, understand that positive thoughts are more powerful than negative thoughts. Formal research and well as the experience of countless pilgrims who have used these methods of cognitive reprogramming have confirmed the fact that one positive thought can counteract many negative ones, provided the positive thought is constructed in the present tense and is repeated many times.
The principles we have discussed here are basic but essential to the process of creating and using affirmative prayers. As stated at the outset, these principles are not overly complicated, unless of course we choose to make them so. My suggestion is that you study the relevant literature available on affirmative prayer, positive thinking, positive imaging, and the Law of Attraction. By doing so you can deepen your understanding of what is going on when you utilize affirmative prayer as a part of your spiritual path. However, don’t let your studies lead you into any unnecessary confusion or complexity. Above all:
Keep it simple!
Desire
Let’s begin by looking at desire, because all good things, whether or not they are brought to fruition, begin in the realm of desire. It is desire that gives rise to our dreams in life and it is desire that provides the fuel for performing the positive activities that will allow us to bring those dreams into reality. In this sense, desire provides positive motivation. When we truly desire something with our whole heart we set in motion the powers of the mind to achieve that which we desire. If we have as a goal to deepen our walk of faith and manifest some degree of success in living the genuine Christian life then we must recognize that this positive goal began as a desire. Further, the power of a strong desire, when properly applied, helps insure our success. Christian Larson tells us:
…it is readily understood why the wish, if strong, positive, determined and continuous, will tend to produce the thing wished for…It is not occasional desire, or half-hearted desire that gets the thing desired. It is persistent desire; persistent desire not only desires continually, but with all the power of life and mind and soul. The force of a half-alive desire, when acting upon a certain faculty (the subconscious mind) cannot cause that faculty to become fully alive….it is true that the desires of most people are neither continuous nor very deep. They are shallow, occasional, wishes without enough power to stir to action a single atom.
Let’s look more closely at what Larson is trying to tell us when we apply these principles to the process of spiritual formation. If you want to develop spiritually you must first possess the desire to do so. Lack of desire is why so many Christians fail. They just don't have any desire to improve. Larson goes on to say that our desire must be strong, positive, determined, and continuous. He further states that it is persistent desire that brings about results. When applied to our spiritual formation it means specifically that we must have:
Strong Desire:
From the outset of our desire to improve must be strong and unwavering.
Positive Desire:
We must always keep in the forefront of our minds the concept of positive thinking and positive faith in ourselves and especially in God. We should always remind ourselves that part of our purpose in life is to grow and develop, in short, to become all that we can be.
Determined-
Desire: Our desire must be paired with a willful determination to make every effort to see it through to completion.
Continuous-
Desire:
Continuous desire means ongoing desire. If we are to be successful our desire cannot be here today and gone tomorrow. Although there may be days when we feel like our energy is low and our desire is at low ebb, we must maintain the power to resurrect our dream and keep it ever before us. This is the surest way to success and fulfillment.
In addition to these four vital characteristics of positive desire, Larson goes on
to tell us that an "occasional, half-hearted desire" will avail us nothing. It is easy to see, based on Larson words, why so many apathetic, ambivalent, and lethargic Christians fall short of their goals. Their desire is occasional and half-hearted. Ambivalent and lethargic Christians have the dream but not the drive. Apathetic Christians don't even have the dream.
What is the opposite of occasional, half-hearted desire? A desire that is continuous and full-hearted. It means that we give our all, all the time, to deepen your walk of faith and, more importantly, deepen you relationship with Christ. Application of this type of desire with diligence will insure our success.
Dedication
The second aspect of our subject to consider is the concept of dedication. Dedication is fundamental to any successful endeavor in life, including spiritual development. Dedication is defined as the act of "devoting oneself wholly and earnestly to a specific goal or purpose". If we are to improve our application of Christian principles of living we must dedicate ourselves to that specific aim.
Dedication is an act of the mind. We begin with a strong desire to improve our relationship with the Lord. We follow this by firmly dedicating ourselves to making this goal a reality in our lives. We can best do this by the use of affirmations. Affirmations are powerful, positive statements that we make to ourselves over and over again, thereby deeply impressing them into our subconscious mind. According to the discoveries of Cognitive and Transpersonal Psychology, it is those things that we deeply plant in our subconscious minds that actualize into physical reality in our lives. So, if our goal is to become closer to God, we begin by dedicating ourselves to the process. We do this not only in the conscious mind, but also in the subconscious.
Look at the process like this. Suppose a farmer wants to grow corn. He begins by preparing the field, then he carefully plants the seeds in the fertile ground, then waters and cares for the field so that, at harvest time, his yield of corn will be bountiful. Your conscious desire to deepen your Christian walk is the farmer. The affirmations are the seeds, and the subconscious mind is the field. Based on your desire, you use your conscious mind (the farmer), to plant the seeds (affirmations) into the fertile field (subconscious mind). You then water and nurture the field through constant repetition of your affirmations. Try the following: Each morning before you get out of bed, relax your breathing and repeat silently to yourself the following statement:
Every day, in every way,
I am getting closer and closer
To Christ
During the day, at lunch- time for example, repeat this statement over and over to yourself. Each time that you repeat the statement you are not only planting more seeds, but you are also watering and nurturing the field of your subconscious mind. This is the way to insure success. It may sound simplistic and perhaps it is. That's the beauty of positive thinking. It is simple! But in spite of its simplicity, it is a proven method of personal and spiritual transformation that has worked miracles in countless lives. Try it and see.
The keys to making successful affirmations are: repetition, faith, and expectancy. We need to repeat the affirmation many times and have faith in the process, a living expectancy that if we continue, we will surely succeed. The key again is repetition. Do it over and over again. In this way, your subconscious mind will be saturated with positive thoughts of dedication.
Keep It Simple!
This procedure that has also come to be known as affirmative prayer is a fairly straight forward process but, as with many things, we humans have a marked tendency to complicate it. I know this from past experience because I have been as guilty of exhibiting this “genius for complexity” as anyone – probably more than most. It was with some degree of difficulty that I eventually learned that with most things it is best to keep it simple. With this truth in mind, let’s see if we can simplify the basics of affirmative prayer by stating the following:
When we use our affirmative thinking, put into the containers which we call words, and animate it speaking with living faith, we are able to manifest that which we desire, providing of course, that it is in alignment with God’s will.
There is really no need to mystify the process any more than that. Granted, the underlying laws and cosmic principles associated with affirmative prayer can seem a bit mysterious, but in actuality, even the laws are not all that complicated.
It is essential that we understand that this process begins with our thinking and moves forward from there. Everything that we see began somewhere as someone’s thought. Creation in all its glory began as God’s thought and came into being at God’s command, using His words. He literally called things into existence from the world of the unseen, into the world of the seen. On a smaller scale, this is how we manifest reality as well. Our thoughts begin the process and or faith-filled words empower and animate the process that results in the creation of the thing desire.
Two important factors are also involved in the process of bringing our desired outcome down out of the spirit world and into concrete manifestation. These are emotion and intention. Centuries of working with these principles has revealed that the more deeply you feel about your desired goal, the more readily it manifests in physical reality. I have found that this is precisely where imagination comes into play. When we clearly visualize what it is we desire we arouse our feeling nature, which is a natural part of our soul. We facilitate this by focusing not only on repetition of our positive prayer, but we also form a clear, concise image of the desired outcome and bring our attention to bear on that outcome. We allow the feelings that arise to become magnified and these feelings, along with our thought, image, and faith-filled words form a powerful magnetic force that will pull our desired outcome out of the spirit world, where it already exists, down into physical reality.
Intention is perhaps the most important component of affirmative prayer. Your intention is what gathers and focuses your cognitive energy in a specific direction. It is for this precise reason that your intention must be constructed carefully and spoken clearly. This is not some sort of cosmic, New Age mumbo jumbo, but instead, is a fundamental principle of positive cognition. Your words of intention accomplish several vital functions in the process of affirmative prayer. First, speaking your intention gives direction to your energy and gives firm direction to your prayer. Second, your intention lets your subconscious mind know exactly what it wants to bring down from the spirit realm and why. And finally, your spoken words contain the power necessary to animate the unfolding of the process of affirmative prayer. As stated before, your words, especially when joined to a vital foundation of faith, serve as a magnet to attract the very thing you desire.
So keep these two aspects of affirmative prayer before you at all times. Positive emotion amplifies the power of your prayer and positive intention supplies even more punch to the process. Without these two vital aspects of prayer, you may find your prayers unfocused, impotent, and ineffective.
Here at Sacred Mind Ministries we conduct a training program entitled, “Conscious Cognition,” which is basically the capacity to be acutely aware of what we are thinking on a consistent basis. It has as its goal the honing of our ability to recognize negative thoughts the moment they arise and take those thoughts captive. Rather than climbing aboard our negative “train of thought,” we never allow it to leave the station. Instead, through the development of our capacity for conscious cognition, we replace these negative thoughts with positive ones. At first this process will seem quite cumbersome and highly unnatural. This is to be expected because we have been thinking in unproductive ways for many years. It takes time to delete this negative process from our memory banks and reprogram our minds to think along positive avenues. Persistence and patience are the keys. Keep at it and you will eventually find that you are responding to life in a healthier, more optimistic manner.
Another key principle when using affirmative prayer can be expressed this way: use frequent repetition in present tense. Your patterns of negative thinking and behaving were not formed overnight. Instead, these unhealthy thoughts were repeated over and over again until they were firmly planted in your subconscious mind. Once that happened, these damaging thought patterns seemed to have developed a life of their own. This same principle of repetition, however, can also be utilized to your benefit. First, understand that positive thoughts are more powerful than negative thoughts. Formal research and well as the experience of countless pilgrims who have used these methods of cognitive reprogramming have confirmed the fact that one positive thought can counteract many negative ones, provided the positive thought is constructed in the present tense and is repeated many times.
The principles we have discussed here are basic but essential to the process of creating and using affirmative prayers. As stated at the outset, these principles are not overly complicated, unless of course we choose to make them so. My suggestion is that you study the relevant literature available on affirmative prayer, positive thinking, positive imaging, and the Law of Attraction. By doing so you can deepen your understanding of what is going on when you utilize affirmative prayer as a part of your spiritual path. However, don’t let your studies lead you into any unnecessary confusion or complexity. Above all:
Keep it simple!
Saturday, January 17, 2009
The Blessings of Mindfulness
L. Dwight Turner
Mindfulness is not a strong suit in western culture. A fast-paced, hectic lifestyle joined at the hip to myriad responsibilities creates an environment where the pursuit of mindfulness is at best a pipe dream for most people. Our minds are scattered between work, family, finances, and a plethora of other pressures contending for our attention. It is little wonder that most of us feel stressed, overwhelmed, and on the cusp of burnout most of the time.
The irony here is that mindfulness may very well constitute the solution to this ulcer-inducing way of life that most of us call “normal.” The fact is, once we really learn to be mindful and fully attentive to what we are doing, we become more efficient and able to accomplish more while expending less energy. Further, my personal experience has taught me that when I am truly conscious of my actions, my feelings, and my thoughts – I am less likely to feel overwhelmed and stressed. I find that I can remain at least marginally centered in spite of conflicting pressures and voices jockeying for my attention.
Mindfulness is at its core a spiritual issue. Although all faith systems stress mindfulness to some extent, nowhere is it a more central theme than in Buddhism. Mindful living is one of the central components of the Noble Eightfold Path described by Gautama Buddha as the path out of human discontent. I have found that when I make a consecrated commitment to work on mastering my monkey mind through consistent meditation practice and make efforts to become more mindful, life becomes generally better. Nothing really changes externally – the same pressures, responsibilities, deadlines, and stress – they are all still there. But something gradually begins to change internally as a personal anchor of centeredness begins to take shape. Although I am not perfect at it and certainly I am a long way from the calm demeanor of a Mahatma Gandhi, I am less likely to appear as a trance channel for Yosemite Sam.
Personally, I find it hard to wrap words around the full array of positive qualities that emerge from the practice of meditation and becoming more mindful. Perhaps that is one of the reason I appreciate the work of Jon Kabat-Zinn, a pioneer in the use of mindfulness and meditation practice in health applications. Kabat-Zinn, in his book Coming to Our Senses, gives one of the best descriptions I have encountered:
More than anything else, I have come to see meditation as an act of love, an inward gesture of benevolence and kindness toward ourselves and toward others, a gesture of the heart that recognizes our perfection even in our obvious imperfection, with all our shortcomings, our wounds, our attachments, our vexations, and our persistent habits of unawareness. It is a very brave gesture: to take one’s seat for a time and drop in on the present moment without adornment. In stopping, looking, and listening, in giving ourselves over to all our senses, including mind, in any moment, we are in that moment embodying what we hold most sacred in life. In making the gesture, which might include assuming a specific posture for formal meditation, but could also involve simply becoming more mindful or more forgiving of ourselves, immediately re-minds us and re-bodies us. In a sense, you could say it refreshes us, makes this moment fresh, timeless, free up, wide open. In such moments, we transcend who we think we are. We go beyond our stories and all our incessant thinking, however deep and important it sometimes is, and reside in seeing what is here to be seen and the direct, non-conceptual knowing of what is here to be known, which we don’t have to seek because it is already and always here…..In words, it may sound like an idealization. Experienced, it is merely what it is, life expressing itself, sentience quivering within infinity, with things just as they are.
From Kabat-Zinn’s description, it is obvious that coming to live in the present moment, to be mindfully attentive to what is happening in front of our eyes, is a spiritual experience of high significance. On rare occasions, we may be granted by grace a glimpse of this unadorned reality of “just what is” beyond our ideas about what is. These moments are personal epiphanies, always remembered and transformational in nature.
As special as these moments are, they rarely come frequently unless a persons prepares the soil for their coming. That is where meditation comes in. Teachers from all faith traditions stress the importance of spending time in meditation and/or contemplation. For some reason not completely apparent, the more time we spend in proximity of the “Sacred Silence,” the more likely we are to experience these divine moments of pristine clarity. Meditation, whatever form it may take, appears to prepare the soil of our being for the coming of these special times when we actually see what is before us. Meditation and mindfulness are the twin practices that increase our capacity to be receptive to these divine gifts of the Spirit.
In my own experience, those forms of meditation that lend themselves to the quieting of the mind have proved the most beneficial when it comes to opening up to the kind of special encounters described above. My preference has been the utilization of techniques involving focusing my attention on my breathing as an anchor to which my often skittering mind is tethered and brought under at least a modicum of control. For others, mediations involving visualization, chanting, or mantra may be more conducive to the experience we are discussing. Whatever the technique, the important component is regularity of practice. The more we meditate, the more mindful we will become. This is a simple equation, but it has been consistently verified.
I am of the firm conviction that the more mindful people become, the more they will be able to master themselves and by doing so, behave in ways that are less problematic and more harmonious. Meditation is the pathway to mindfulness and mindfulness is indeed, a great blessing to one and all.
© L.D. Turner 2009/ All Rights Reserved
Mindfulness is not a strong suit in western culture. A fast-paced, hectic lifestyle joined at the hip to myriad responsibilities creates an environment where the pursuit of mindfulness is at best a pipe dream for most people. Our minds are scattered between work, family, finances, and a plethora of other pressures contending for our attention. It is little wonder that most of us feel stressed, overwhelmed, and on the cusp of burnout most of the time.
The irony here is that mindfulness may very well constitute the solution to this ulcer-inducing way of life that most of us call “normal.” The fact is, once we really learn to be mindful and fully attentive to what we are doing, we become more efficient and able to accomplish more while expending less energy. Further, my personal experience has taught me that when I am truly conscious of my actions, my feelings, and my thoughts – I am less likely to feel overwhelmed and stressed. I find that I can remain at least marginally centered in spite of conflicting pressures and voices jockeying for my attention.
Mindfulness is at its core a spiritual issue. Although all faith systems stress mindfulness to some extent, nowhere is it a more central theme than in Buddhism. Mindful living is one of the central components of the Noble Eightfold Path described by Gautama Buddha as the path out of human discontent. I have found that when I make a consecrated commitment to work on mastering my monkey mind through consistent meditation practice and make efforts to become more mindful, life becomes generally better. Nothing really changes externally – the same pressures, responsibilities, deadlines, and stress – they are all still there. But something gradually begins to change internally as a personal anchor of centeredness begins to take shape. Although I am not perfect at it and certainly I am a long way from the calm demeanor of a Mahatma Gandhi, I am less likely to appear as a trance channel for Yosemite Sam.
Personally, I find it hard to wrap words around the full array of positive qualities that emerge from the practice of meditation and becoming more mindful. Perhaps that is one of the reason I appreciate the work of Jon Kabat-Zinn, a pioneer in the use of mindfulness and meditation practice in health applications. Kabat-Zinn, in his book Coming to Our Senses, gives one of the best descriptions I have encountered:
More than anything else, I have come to see meditation as an act of love, an inward gesture of benevolence and kindness toward ourselves and toward others, a gesture of the heart that recognizes our perfection even in our obvious imperfection, with all our shortcomings, our wounds, our attachments, our vexations, and our persistent habits of unawareness. It is a very brave gesture: to take one’s seat for a time and drop in on the present moment without adornment. In stopping, looking, and listening, in giving ourselves over to all our senses, including mind, in any moment, we are in that moment embodying what we hold most sacred in life. In making the gesture, which might include assuming a specific posture for formal meditation, but could also involve simply becoming more mindful or more forgiving of ourselves, immediately re-minds us and re-bodies us. In a sense, you could say it refreshes us, makes this moment fresh, timeless, free up, wide open. In such moments, we transcend who we think we are. We go beyond our stories and all our incessant thinking, however deep and important it sometimes is, and reside in seeing what is here to be seen and the direct, non-conceptual knowing of what is here to be known, which we don’t have to seek because it is already and always here…..In words, it may sound like an idealization. Experienced, it is merely what it is, life expressing itself, sentience quivering within infinity, with things just as they are.
From Kabat-Zinn’s description, it is obvious that coming to live in the present moment, to be mindfully attentive to what is happening in front of our eyes, is a spiritual experience of high significance. On rare occasions, we may be granted by grace a glimpse of this unadorned reality of “just what is” beyond our ideas about what is. These moments are personal epiphanies, always remembered and transformational in nature.
As special as these moments are, they rarely come frequently unless a persons prepares the soil for their coming. That is where meditation comes in. Teachers from all faith traditions stress the importance of spending time in meditation and/or contemplation. For some reason not completely apparent, the more time we spend in proximity of the “Sacred Silence,” the more likely we are to experience these divine moments of pristine clarity. Meditation, whatever form it may take, appears to prepare the soil of our being for the coming of these special times when we actually see what is before us. Meditation and mindfulness are the twin practices that increase our capacity to be receptive to these divine gifts of the Spirit.
In my own experience, those forms of meditation that lend themselves to the quieting of the mind have proved the most beneficial when it comes to opening up to the kind of special encounters described above. My preference has been the utilization of techniques involving focusing my attention on my breathing as an anchor to which my often skittering mind is tethered and brought under at least a modicum of control. For others, mediations involving visualization, chanting, or mantra may be more conducive to the experience we are discussing. Whatever the technique, the important component is regularity of practice. The more we meditate, the more mindful we will become. This is a simple equation, but it has been consistently verified.
I am of the firm conviction that the more mindful people become, the more they will be able to master themselves and by doing so, behave in ways that are less problematic and more harmonious. Meditation is the pathway to mindfulness and mindfulness is indeed, a great blessing to one and all.
© L.D. Turner 2009/ All Rights Reserved
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