I had a dream.
The symbols of many faiths were spinning in a bright blue
One by one they attached themselves to each other.
When they all connected
to one another they turned transparent.
They formed a large multifaceted
A white light filled the sky and its rays penetrated the
Suddenly a brilliant rainbow rippled through the crystal
and I saw the
image of a face.
I cannot say if the face was male or female,
young or old,
black or white . . .
it was a faceless face,
one of pure light
Through years of spiritual reading and practice I have come to a place of
believing in what I call integral spirituality. The foundation of my faith is
the belief that the evolution of consciousness depends on healing the separation
(A Course in Miracles, 1975). The separation is a perception that our selves and
our world are made up of discreet and separate bodies, objects, thoughts,
feelings and phenomena.
I believe this perception extends to the many names and faces of God the
world has come to believe in. I have come to ask myself what if all these faces
of God are merely parts of God's one true face.
The words of Jesus, Buddha, Lao Tzu, the Bal Shem
Tov, Yogananda, Krishnamurti, Rumi and Chief Seattle all ring true for me. I have also found
facets of my faith in the physics of Fritjof Capra and David Bohm, and in the
psychologies of Rogers, Maslow, Assagioli, Perls, Grof, Wilber and Peck. I have
seen a part of God's face in a painting by Rembrandt, a song on the radio and in
the images of a motion picture. The wind through the trees; the northern lights
caressing a winter sky; a distant storm churning above the vast ocean . . . all
these moments have brought me toward my faith.
I have found that for different periods in my life and for different
moments and situations in my day, different faiths help me through: The words of
the Tao Te Ching help me in group situations; Buddhism helps me to deal with
death and dying; Judaism supports me through grieving; A Course in Miracles aids
me in my relationships with others; and Shamanism fosters my relationship with
Each tradition has worked on a different aspect of my personality and
perceptions: The Christianity of A Course in Miracles has given me the path of
love, forgiveness and redemption; Sufi stories have revealed patterns of
behavior and limited perceptions; Yoga has deepened my awareness of the union of
mind, body and spirit; and Taoism has taught me about the acceptance of the way
Michael Murphy in his book "Future of the Body" proposes a
process of Integrated Practice (Murphy, 1992). His theory is that since we are
multifaceted creatures, we need to use different disciplines to work on
different aspects of our self. These different aspects include: body, mind,
heart and spirit. This theory resonates with my personal experience. Yet I see
the integration extending to embrace all faiths.
I have heard that it's vital for each seeker to find one path and follow
it deeply. The logic of this notion does not escape me, yet something in my
heart wonders . . . Is this notion also part of the thought system of
separateness? I wonder if our minds are reaching a point in evolution where the
need for separate attention and focus is dissolving into something greater. All
I can say is what I believe and what works for me in this moment.
I am inspired, opened and healed by many traditions and practices. My
understanding blossoms from the many truths I feel emerging from the many
faiths. And I am committed above all else to heal the separation and return
Throughout the ebbs and flows of my daily life, I read the Course in
Miracles, Tao Te Ching, the Bible, Sufi and Hasidic stories, the I Ching, and
the Bhagavad-Gita. I chant Buddhist, Hindu and Jewish Mantras. I beat the Native
American drum. I move my hands and body through Yoga, Tai Chi and Aikido. I seek
the one in the many and the many in the one. The many faces of the one face...
The Tao that can be told
is not the eternal Tao.
The name that can be named
is not the eternal Name.
The unnamable is the eternally
Naming is the origin of all
Te Ching, Mitchell, 1988)
Nothing real can be threatened.
Nothing unreal exists.
Herein lies the peace of God.
Unnamable God, I feel you with me
at every moment.
You are my food, my drink, my
sunlight, and the air I breathe.
You are the ground I have built on
and the beauty that rejoices my heart.
of Psalms, Psalm 16)
The clear bead at the center
There are no edges to my loving
I've heard it said there's a
window that opens from one mind to another,
but if there's no wall, there's no
for fitting the window, or the
The unreal hath no being;
the real never ceaseth to be;
the truth about both hath been
perceived by the seers
of the Essence of things.
Wheresoever are material
characteristics there is delusion;
but whoso perceives that all
are in fact no-characteristics,
perceives the Tathagata (the
All things are connected
like the blood which unites one
All things are connected.
. . . One thing we know,
which the white man may one day
our God is the same God.
A Course in Miracles. (1975). Tiburon, California: Foundation for
Besant, Annie (Trans.). (1904). The Bhagavad-Gita. London:
Theosophical Publishing House.
Mitchell, Stephen (Trans.). (1988). Tao Te Ching. New York: Harper
Mitchell, Stephen (Trans.). (1993). A Book of Psalms. New York:
Moyne, John and Barks, Coleman (Trans.). (1984). Open Secret - Versions of
Rumi. Putney, Vermont: Threshold Books.
Murphy, Michael. (1992). The Future of the Body. Los Angeles: Jeremy
P. Tarcher, Inc.
Price, A.F. and Mou-Lam, Wong (Trans.). (1969). The Diamond Sutra and The
Sutra of Hui Neng. Boulder, Colorado: Shambhala Publications.