By: David Shen-Xi Sensei
All over the world engaged individuals are actively living an intentional spiritual practice. In some areas of the world, dedicated monastic’s are living the spiritual life some in secret, while others are directly engaging their spiritual or religious beliefs for the selfless benefit of others. Spiritual practice assumes many forms. In my own Order, for example, we say that the world is our monastery, as we have taken vows to engage the dharma outside the walls of a traditional temple, yet live under a monastic rule. Many Buddhist and Christians monks and nuns rise at 3am every morning to begin their day. Trappist Christian monks are completely dedicated to the inner experience, pursued through community prayer in the chapel, and private contemplation in their monastic cells. Jewish contemplatives keep aware of their god on the Sabbath and daily acts of engagement in remembrance of and conversation with him. The Dalai Lama wakes every day between 3:30 and 4 am to meditate and perform his prostrations. Stephen Batchelor told me once that he often wakes at 4 am to meditate for two hours, exercise, eat breakfast, and then write for the next six hours on subjects that are awakened in his mind during those early morning periods of contemplation. It is not just those that have dedicated their lives to a full-time traditional practice that develop spiritual-based lives, but many lay people have also found ways to engage their beliefs and practice too. And in doing so, they have enriched not only their own quality of life, but those of others as well. But it does start with an awakening that you also can do this. It is not just Buddhist or Christian monks or nuns that have found this particular path of commitment. The common thread of all these diverse practices is the inner work that is slowly changing them from within. Each has embarked on the journey to the place of realization that promotes human flourishing. All are exploring who they really are beyond mere social identities and roles assigned by society, family, or even their faith. The vast majority of them will not give up the struggle but will press on until they are freed from within and set loose from this world of illusion. Set loose even from the need of a structured traditional platform, which only acts as a supporting frame until the spiritual structure is established. As for myself, I have been on this journey for a long time, in fits and starts. Constantly seeking the path even if it was not in the forefront of my consciousness. And after years of searching and study, I have found the answer I have been looking for, and have taken the step onto the path up the mountain, a mountain with many paths. And in the end, for me, it was a natural step, and an easy one at that. My Buddhist practice, and the various ministries I pursue, is as natural as breathing. You do not need to take vows to have a spiritual life, but you do need to have a clear vision of your inner landscape that awakens you to action. This is the task for each one of us. We are all challenged by the call to plunge into seeking the ultimate roots of our identity in the great mystery which is sometimes called “our true natures.”
The core of the spiritual life, the enduring substance of the journey, is the refinement of this inner landscape — humility, egolessness, selflessness — that occurs through spiritual practice. Spiritual practice is how we develop the wisdom that guides the inner self to confront the world and relate to others as well as nature. Spiritual practice is the cutting edge of radical interior change and the basis for profound self-knowledge to emerge in our lives, that results in a positive, useful and productive worldview.