If activism is meant the kind of action which is focused on socio-cultural changes, then spirituller activism such action is required of the spiritual values, principles and objectives of inclusive perspective. But what is meant by "spiritual"? Here the matter is more complicated.
Sometimes the answer will depend on the particular philosophical and religious backgrounds. Thus, a practicing Christian will probably respond differently than a practicing Buddhist. My own answer, described below, aiming at a more general formulation, although it is most inspired by the highly developed tradition of Vajrayana Buddhism.
Outside of the Christian religious context in which it was formed, the term "spiritual" is used tend to be undifferentiated and ambiguous. Linguistically and historically, it refers to "spirit," which stands for "higher," transcendental "aspect of man. This approach is problematic and is by many thinkers, including some Christian theologians who have been rejected. In this light, I suggest that "spiritual" here in the sense of "self-transcending use" too. This captures the kind of guidance and current practice, which aims to go beyond the egoistic and even more profoundly, about the idea of the ego itself Instead, they prefer a state of consciousness of themselves as deeply connected to the rest of the world experienced.
Thus, the use of the term "spiritual" a concession to ordinary language, but without the rigor mortis, which is often related to the word "spirit" associated. Spiritual Activism is therefore an activism that combines the theory and practice in order to fulfill our greater human potential, in particular our capacity for self-transcendence, whatever our orientation specific religious or philosophical.
Thus spiritual activism is authentic, it must be grounded in mindfulness and reverence for life as an indispensable, but have voluntarily disciplines. Without adequate cultivation of these practices is spiritual activism inclined to be merely conventional activism that is often driven by unconscious motives and less desirable emotions associated with the ideals and goals have not given much to do.
Mindfulness allows a spiritual activists to consider the forces that have shaped his character and his life, and between them and their cultural ideals and activist aims to be distinguished. For example, if anger and environmental destruction are present, is a spiritual activist, his feelings of anger do not allow to color his actions. Rather, everything he undertakes, be tempered by his reverence for life is good. He will use the raw energy of anger to initiate positive actions, that plan activities that well-intentioned change. He is careful to neutralize the target of his anger, it was a single individual, group, or "the system". There are traditional methods to achieve these neutralizing them, but they require a strong commitment to treat all life with reverence.
In addition to controlling his negative emotions is a spiritual activist, continuously researching the foundations for his transformational behavior. In other words, he uses an extreme sense of responsibility in making decisions and decisions to ensure that his activism has no undesirable consequences that put the welfare of others at risk. Actions that might be described as "eco-called terrorism," for example, typically involve harming others intentionally or unintentionally (due to lack of foresight) to do good to a group of third parties. Reverence for life, however, requires extreme caution to ensure that the desired actions take an unsolicited result and no side to him.
Would it responsibly, for example, burst a dam, so the salmon can swim upstream unimpeded, even if this action would be killed by numerous other creatures? Most people would probably refuse, as a person would accidentally killed. Would such a drastic action, however justified if it would save the survival of an entire species? Perhaps if all were known factors involved in the situation and could be clearly understood. Undoubtedly, different spiritual activists were to set different borders.
In any case, they would put immense care in their actions and always been inspired by the ideal of reverence for life.
For a spiritual activists, all life is precious, not just the human one. At the same time he realizes that life will get through life. This means that most life forms to survive, must consume other life forms. But this is not a license to kill or reckless in life out of sheer carelessness or disregard for trampling. At this point, the strict morality of non-infringement, as it is practiced in Jainism, exemplary, although perhaps in the context of contemporary life not fully apply. Maybe can the ethics of Buddhism - although also provide rigorous - a more satisfactory model for the practical everyday happenings of our modern era.
In this short article is not about me, about offering specific legislation, but more concerned to outline the basic principles of spiritual activism. I am inclined to believe that - just like any other person dependent on the compass of spiritual activists from the level of his moral development. A fully realized Bodhisattva, who is irrevocably committed to the extinction of suffering of all beings, by them to the great realization of enlightenment (perfect Egotranszendenz results), behaves differently, with some probability, as it were a greenhorn, who was still struggling with his conscience and negative emotions .
Accordingly, one can assume that spiritual activism for one and the same situation more than just a single possible reaction willing to stop. From the perspective of Buddhism is only a fully awake person in a position to act in a fully responsible and effective manner. All others can not avoid, to a certain degree of sleepwalking, and thus commit more or less serious errors in moral judgments. This sobering perspective should make us modesty and moderation would teach, as well as the will to grow, in terms of wisdom and compassion.
While we ourselves are changing towards a stronger self-transcendence - finding expression in mindfulness, reverence for life and active compassion for all beings - we are increasingly able to change this world for the better.
Sometimes the answer will depend on the particular philosophical and religious backgrounds. Thus, a practicing Christian will probably respond differently than a practicing Buddhist. My own answer, described below, aiming at a more general formulation, although it is most inspired by the highly developed tradition of Vajrayana Buddhism.
Outside of the Christian religious context in which it was formed, the term "spiritual" is used tend to be undifferentiated and ambiguous. Linguistically and historically, it refers to "spirit," which stands for "higher," transcendental "aspect of man. This approach is problematic and is by many thinkers, including some Christian theologians who have been rejected. In this light, I suggest that "spiritual" here in the sense of "self-transcending use" too. This captures the kind of guidance and current practice, which aims to go beyond the egoistic and even more profoundly, about the idea of the ego itself Instead, they prefer a state of consciousness of themselves as deeply connected to the rest of the world experienced.
Thus, the use of the term "spiritual" a concession to ordinary language, but without the rigor mortis, which is often related to the word "spirit" associated. Spiritual Activism is therefore an activism that combines the theory and practice in order to fulfill our greater human potential, in particular our capacity for self-transcendence, whatever our orientation specific religious or philosophical.
Thus spiritual activism is authentic, it must be grounded in mindfulness and reverence for life as an indispensable, but have voluntarily disciplines. Without adequate cultivation of these practices is spiritual activism inclined to be merely conventional activism that is often driven by unconscious motives and less desirable emotions associated with the ideals and goals have not given much to do.
Mindfulness allows a spiritual activists to consider the forces that have shaped his character and his life, and between them and their cultural ideals and activist aims to be distinguished. For example, if anger and environmental destruction are present, is a spiritual activist, his feelings of anger do not allow to color his actions. Rather, everything he undertakes, be tempered by his reverence for life is good. He will use the raw energy of anger to initiate positive actions, that plan activities that well-intentioned change. He is careful to neutralize the target of his anger, it was a single individual, group, or "the system". There are traditional methods to achieve these neutralizing them, but they require a strong commitment to treat all life with reverence.
In addition to controlling his negative emotions is a spiritual activist, continuously researching the foundations for his transformational behavior. In other words, he uses an extreme sense of responsibility in making decisions and decisions to ensure that his activism has no undesirable consequences that put the welfare of others at risk. Actions that might be described as "eco-called terrorism," for example, typically involve harming others intentionally or unintentionally (due to lack of foresight) to do good to a group of third parties. Reverence for life, however, requires extreme caution to ensure that the desired actions take an unsolicited result and no side to him.
Would it responsibly, for example, burst a dam, so the salmon can swim upstream unimpeded, even if this action would be killed by numerous other creatures? Most people would probably refuse, as a person would accidentally killed. Would such a drastic action, however justified if it would save the survival of an entire species? Perhaps if all were known factors involved in the situation and could be clearly understood. Undoubtedly, different spiritual activists were to set different borders.
In any case, they would put immense care in their actions and always been inspired by the ideal of reverence for life.
For a spiritual activists, all life is precious, not just the human one. At the same time he realizes that life will get through life. This means that most life forms to survive, must consume other life forms. But this is not a license to kill or reckless in life out of sheer carelessness or disregard for trampling. At this point, the strict morality of non-infringement, as it is practiced in Jainism, exemplary, although perhaps in the context of contemporary life not fully apply. Maybe can the ethics of Buddhism - although also provide rigorous - a more satisfactory model for the practical everyday happenings of our modern era.
In this short article is not about me, about offering specific legislation, but more concerned to outline the basic principles of spiritual activism. I am inclined to believe that - just like any other person dependent on the compass of spiritual activists from the level of his moral development. A fully realized Bodhisattva, who is irrevocably committed to the extinction of suffering of all beings, by them to the great realization of enlightenment (perfect Egotranszendenz results), behaves differently, with some probability, as it were a greenhorn, who was still struggling with his conscience and negative emotions .
Accordingly, one can assume that spiritual activism for one and the same situation more than just a single possible reaction willing to stop. From the perspective of Buddhism is only a fully awake person in a position to act in a fully responsible and effective manner. All others can not avoid, to a certain degree of sleepwalking, and thus commit more or less serious errors in moral judgments. This sobering perspective should make us modesty and moderation would teach, as well as the will to grow, in terms of wisdom and compassion.
While we ourselves are changing towards a stronger self-transcendence - finding expression in mindfulness, reverence for life and active compassion for all beings - we are increasingly able to change this world for the better.
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