Nonduality week morrell 3
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This document discusses strategies for interfaith dialogue and exchange. It argues that leading with shared nonpropositional practices and emphases on the spiritual rather than specific theological doctrines can help build common ground and understanding. Bracketing propositional and Christological elements initially in favor of a focus on participatory experiences and the spirit may facilitate a more fruitful discussion of religious differences later on. Popularizing this approach through various media could help address destructive polarizations and lead to greater peace.
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![RE: Nondual Week: Panentheism & Interspirituality – What’s
Jesus Got to do With It? | Mike Morrell – January 31, 2012 –
want to follow up yesterday’s Ken Wilber interview with this
blast from the past – something I wrote for the previous
iteration of TheOOZE
It would be difficult to improve on that BLAST!
Let me offer a strategic note re: interreligious dialogue
If one accepts that, formatively, in most traditions,
belonging precedes desiring which precedes behaving which is
last followed by believing …
If those desires are largely formed by practices which engage
us participatively and holistically …
If so much of the early stages of the journey within most of
our great traditions thus entails evaluative attunement to
reality via participatory praxes prior to any interpretive
indoctrination via conceptual map-making and is thus much more
nonpropositional than propositional …
Then there is an INTERFAITH BONANZA that awaits us if we would
only [BRACKET] the [propositional elements] of our interfaith
exchanges, at least at the start, to lead with the
nonpropositional (practices)…
Then, when we do begin to engage the propositional elements of
our respective traditions, there is yet a further INTERFAITH
BONANZA to be enjoyed if we would only [BRACKET] our
[Christology], at least at the start, to lead with our
pneumatology (the Spirit)!
Now, some might offer the objection that many doctrines are
inextricably intertwined with certain practices and that may
well be true but, for all sorts of reasons (some listed
above), the converse is manifestly not true.
If we’d approach interfaith exchanges in this manner, we’d
have so much to celebrate in the way of belonging, desiring
and behaving and even regarding some rudimentary shared
beliefs regarding the Spirit! And this could help pave the way
for a more fruitful dialogue regarding the propositional
elements of our faiths, which are not unimportant.
Importantly, even the term inter-religious dialogue reveals a
certain rationalistic, dualistic hegemony in its emphasis on
the dia-logical. I now prefer the term inter-faith exchange
because it goes beyond the logical and propositional, but not
without them, to include the more robustly relational and
nondual approaches to such human value-realizations as
solidarity and compassion.
Finally, I don’t advocate this approach only for the academic
and theological guilds but feel strongly that we need to
popularize it and make it more accessible, perhaps through
1](https://image.slidesharecdn.com/nondualityweekmorrell3-120131113422-phpapp02/85/Nonduality-week-morrell-3-1-320.jpg)
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I believe that as people grow up from birth, they do not have much power in the religion they would like to associate with. Parents have become the sole determinants of where our faith and religion lie and I would like to allow my audience to think through the choices that were made for them. I believe that this presentation will help my audience ponder and see whether they will still choose the religion and beliefs they grew up knowing. For instance, some of the audience members may have been brought up with the notion that there is only one God, a supernatural being, yet they probably doubt it and they would choose to be atheists in their adulthood.
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Nonduality is more epistemic than ontological
This document discusses nonduality from both epistemological and ontological perspectives. It argues that nonduality has more to do with epistemology than ontology. From an epistemological standpoint, our understanding of reality is fallible and partial, but this does not deny the empirical realities of self, God, or other concepts. Ontologically, it prefers the terms "unitary" rather than "unitive" and "intraobjective" rather than "intersubjective" but notes that epistemology can model ontology to a degree. Overall, it suggests that nonduality from an epistemic approach means reality is more dynamic and process-oriented than static substances.
Sorting truth claims and categories
The document discusses various approaches to analyzing and categorizing truth claims from different perspectives and contexts. It distinguishes between foundational and nonfoundational epistemologies, propositional and nonpropositional claims, descriptive and evaluative claims, and moral and relational norms. It also discusses considering concepts from different communities and their theoretical, heuristic, dogmatic, or semiotic status. Finally, it discusses experiencing truth claims through participation rather than conceptual understanding.
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Nonduality week morrell 3
- 1. RE: Nondual Week: Panentheism & Interspirituality – What’s Jesus Got to do With It? | Mike Morrell – January 31, 2012 – want to follow up yesterday’s Ken Wilber interview with this blast from the past – something I wrote for the previous iteration of TheOOZE It would be difficult to improve on that BLAST! Let me offer a strategic note re: interreligious dialogue If one accepts that, formatively, in most traditions, belonging precedes desiring which precedes behaving which is last followed by believing … If those desires are largely formed by practices which engage us participatively and holistically … If so much of the early stages of the journey within most of our great traditions thus entails evaluative attunement to reality via participatory praxes prior to any interpretive indoctrination via conceptual map-making and is thus much more nonpropositional than propositional … Then there is an INTERFAITH BONANZA that awaits us if we would only [BRACKET] the [propositional elements] of our interfaith exchanges, at least at the start, to lead with the nonpropositional (practices)… Then, when we do begin to engage the propositional elements of our respective traditions, there is yet a further INTERFAITH BONANZA to be enjoyed if we would only [BRACKET] our [Christology], at least at the start, to lead with our pneumatology (the Spirit)! Now, some might offer the objection that many doctrines are inextricably intertwined with certain practices and that may well be true but, for all sorts of reasons (some listed above), the converse is manifestly not true. If we’d approach interfaith exchanges in this manner, we’d have so much to celebrate in the way of belonging, desiring and behaving and even regarding some rudimentary shared beliefs regarding the Spirit! And this could help pave the way for a more fruitful dialogue regarding the propositional elements of our faiths, which are not unimportant. Importantly, even the term inter-religious dialogue reveals a certain rationalistic, dualistic hegemony in its emphasis on the dia-logical. I now prefer the term inter-faith exchange because it goes beyond the logical and propositional, but not without them, to include the more robustly relational and nondual approaches to such human value-realizations as solidarity and compassion. Finally, I don’t advocate this approach only for the academic and theological guilds but feel strongly that we need to popularize it and make it more accessible, perhaps through 1
- 2. storytelling vehicles like The Shack. In a country and a world so torn apart by destructive polarizations that are grounded in religious differences, this strategy for engaging the religious-other could be a viable route to more peace, less war. 2