Thursday, July 31, 2014
Here is the link to follow to hear the Deep Communion sermon I gave at Suquamish UCC this past Sunday. Enjoy!
Wednesday, July 30, 2014
“Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father.”
The economics of love
is not the fluid thing we think;
what currency is enough to call the plant forth,
sway the tides
or tell the sun when
to lay its fiery burden down
in shadow at last?
sung or sighed over a lover’s chest,
or passed out into those
sitting vigil around you
at the end,
participates in intimacy always.
From wing to branch to sky,
to a slow sinking into moss
and damp ground,
does not disrupt this circle dance,
and long after this
delicate world itself has gone
to dust and drifting,
the concept of alone
a passing sale
Tuesday, July 29, 2014
“And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both the soul and body in hell.”
He swallowed another antacid,
leaned his head against his fist.
The computer waited for him, the cursor blinking
slit-eyed, like a cat.
The cigarette smoke curled around one naked ear,
the ashes a weird incense offered
to a God he would not believe in.
Fear breathed at his shoulder-
his mortgage officer
his out of control son
his dying mother.
He drew in another puff,
mopping at the sweat on his cheeks.
He read the annoying email note again:
“Hell may be a state of mind
like the Kingdom,
but mind always takes the body along
What is real?
These words are your reality right now
they are sinking
into your bones.”
Sunday, July 27, 2014
July 27, 2014
Order of Service
9:45 Pre-worship contemplative music
10:00 am Welcome and announcements
Introit: Gather Us in (7 in More Voices) - Choir
Awaken, heart and mind and body
you who think you are a passing,
a glimmering, a wink in time only.
Awaken to the shimmer of stardust within you,
that moment when God said “BE”,
and you actually began,
swimming up through an explosive outpouring
not just foam on the void’s beach,
not just an exhale from the galaxy’s center
the flooding, swelling, pregnant light
that is creation
that is also,
if you listen prayerfully
into the space between the words,
a deep communion.
Hymn: Come and Seek the Way of Wisdom (10 in More Voices)
“It’s amazing. It’s as if all God is saying is, “All I want are some living icons out there who will communicate who I am, what I’m about and what is happening in God.” Henceforth, all true morality is simply “the imitation of God.” Watch what God does and do the same thing! It’s not a “those who do it right get to go to heaven thing”, as much as it is a “those who live like Me are in heaven NOW” thing.
(Things Hidden: Scripture as Spirituality)
“This is the worst ambiguity: the impression that one can be grossly unfaithful to life, to experience, to love, to other people, to one’s own deepest self, and yet be “saved” by an act of stubborn conformity, by the will to be correct. In the end, this seem to me to be fatally like the very act by which one is lost: the determination to be “right” at all costs, by dint of hardening one’s core around an arbitrary choice of a fixed position.”
(A Year with Thomas Merton)
“...Buddha has reminded me and all of us Christians that any kind of religious life or church membership must be based on one’s own personal experience. It is not enough to say “amen” to a creed, or obey carefully a law, or attend regularly a liturgy. The required personal experience may be mediated through a community or church, but is has to be one’s own. Without such a personal, mystical happening, one cannot authentically and honestly call oneself religious.”
Paul F. Knitter
(Without Buddha I could not be a Christian)
For the Young at Heart
Scripture Reading: Kim
1 John 3:2: “My dear people, we are already the children of God; it is only what is in the future that has not yet been revealed and then all we know (when we awaken) is that we shall be like him.”
John 17:23 “I in them and you in me, that they may be brought into complete unity.”
Logion 77, Gospel of Thomas
“I am the light
shining upon all things.
I am in the sum of everything,
for everything has come forth from me,
and towards me everything unfolds.
Split a piece of wood,
and there I am.
Pick up a stone
and you will find me there.”
I chose the readings from scripture that you heard today because they help us polish a lens that, once upon a time, was widely used in Christianity. It is the way of looking at the Christian story that is not salvational, as in Jesus died for our sins, but rather, sees Jesus as an Ihidaya, a “unifed one” who came to share that revelation with us all. As
Clement of Alexandria,
Theophilus of Antioch,
Hyppolytus of Rome,
Athanasius of Alexandria,
Gregory of Nyssa,
Augustine of Hippo,
Cyril of Alexandria,
Gregory of Nanianzus, and
Basil of Ceasarea
all quite specifically affirm, in their own words of course, that “God became man so man could become God.” Most of these writers and teachers were active before the Council of Nicea, and were chronologically closer to the Jesus Event than the dualistic and Platonic Philosophy-influenced theologians of later centuries. If we look closely at this earlier theology, we can see that early Christians did not believe our salvation came from the death of Jesus, but rather, from the way he lived his life and kept his heart open, seeing his unity with God even unto death.
So why do we miss this message so much today? Don’t be embarrassed—it’s because by about 400 CE, the Christian orthodoxy was more concerned with teaching us to be “righteous people” rather than humans in union with God. The later Protestant movement itself tended to strongly err on the side of law rather than personal experience. But the heart of deep communion and non-dual teachings are still tucked into the Synoptic Gospels if you have “ears that hear”. I’d like to show you, using a few lines from Matthew 10:40-42. It goes something like this:
He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
Let’s take a few moments with each part of this reading.
First, its important to see that there is a deep communion that runs through these three sentences. The first and primary connection is that between Jesus and his Abba, a union of mind and heart and body that was experiential and central to the way Jesus lived and taught. It was not a relationship that he had learned about from others or only from his own religious tradition. It was not a relationship based on creeds or “the right way to do things.” It was not practiced at the knee of a temporal Guru or Rabbi as far as we know. It was his own inner conviction of his continuous connection with the very Source of reality that fueled his existence and his teachings. He chose to characterize the unnamed God of Israel as Abba, Daddy, as family, as the loins from which he took his shape, his breath, his mind and heart. Listen to some of the ways this is expressed in the writing that came after this wisdom teacher’s departure from the earth:
1. “I and my Father are one” (John 10: 30).
2. “I in them and you in me, that they may be brought into complete unity.” (John 17:23)
“If your spiritual guides say to you,
“Look, the divine Realm is
in the sky,”
well, then, the birds
will get there ahead of you.
If they say,
“It is in the sea,”
then the fish will precede you.
No, divine Reality exists
inside and around you.
Only when you have come to know
your true Self will you be fully known—
realizing at last that you
are a child of the Living One.
If, however, you never come to know who you
you are a poverty-stricken being
and it is your ‘self’
which lies impoverished.”
(Logion 3, Gospel of Thomas)
When you begin to see the God that Jesus experienced, suddenly the entire scriptural tradition tilts just a little bit. Instead of being the only child of God, you can begin to see how Jesus is calling us—all of us-- into communion as well, the same kind of communion he experienced with his Abba.
When we read the next line of the scripture I’ve selected today, which goes: “ He that receiveth a prophet in the name of a prophet shall receive a prophet's reward” two important issues jump out. First, we are inclining our ear to the prophet, not God. And second, there is a “reward” in such behavior, but it is the reward of a prophet.
What does this mean?
First, it’s important to comprehend that sometimes we listen to the words and see the behaviors of a prophet, but these things are not God. And Prophets, speaking in God’s behalf, usually have some sort of agenda for those listening to them. Sometimes it is an agenda formed by their unique time and place in history and geography, and sometimes it is about staying to the letter of the law or of new ways of coming into relationship with God. The important thing to understand is, when we hear a prophet we are not hearing the voice of God. We only become experiencers of another’s direct or not-so-direct experience. We are, in essence, once removed from God or our Source.
So what is the prophet’s and his listener’s reward? I puzzled and walked around with this phrase for a bit. Certainly, one reward that Jesus himself got was a one-way all expenses paid trip to the cross. But the prophet is the one through whom societal change is sometimes made. We may begin to assess our laws and traditions, re-evaluate our spiritual path or renew it in older and well-tilled ground, question, evaluate, reason and take action. The more charismatic the prophet, or his ability to tap the “energy of his age”, the broader these changes may be in society at large and the greater his or her own personal and temporal power, a power, by the way that is not lasting and too easily feeds the ego.
For those who listen to prophets, one element of basic faith is missing here—heeding the prophet is not the same thing as the direct experience of God by the individual. When the Powers That Be arrive to silence the prophet, often he or she will face that communal backlash alone. Remember how Jesus himself was deserted by his disciples when he was taken into custody and executed? He was the focus, the prophetic voice, the teacher, but he could not directly give his followers the heart-in-heart experience of Abba that might have allowed them to stand with him. He could not give them “Ina-ina urha shrara wayaii” which means, “When the small “I” is continuous with the larger “I”, then (you) walk a path filled with life energy” or, as it has been translated into our liturgical language, “I AM the way, the truth and the life...” (John 14:6) That gnosis is something that cannot be given from teacher to student, but rather, can only be pointed at indirectly in the actions of living, in parable and formless contemplation and in metaphor.
Next, we are told that “he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.” Here, the remove from the direct experience of God is even more keenly felt—the righteous man has between him and God the laws, traditions, priests, scripture, words of prophets, and all the societal injunctions that allow him to evaluate how “right-minded” or “right-actioned” he or his fellow men or women are. This is not the prophet, who, out of the pure experience of God moves to create change or send a warning to his place and time, or teach a spiritual path out of the power of an individual relationship with the divine. Rather, this is a person who is in an unrealized bondage to rules, tradition and etiquette.
And the reward of those who “receive” such righteous men and women? I think they never have the space in their lives to stand back and really evaluate their society like the prophet, nor do they “live, move or have their being” in God. They are grounded in a reality that can shift and change with the times, with styles, with politics both secular and religious. Often their way in the world is narrowed further by their own sense of entitlement and their fear of doing things differently because change could be wrong.
Those who heed the righteous participate in these rewards—they may feel very included in community, may share the sense that they are grounded and saved because they are doing things “the right way.” But take the community away, or remove the rules and traditions, and they will stand flustered and often angry. Because dogmas and creeds and rules and traditions are not the same as knowing, as Jesus did, that God is Abba, Daddy, the flesh of our flesh, the blood of our blood, the ruach (or breath of spirit) of our own breath, the deep communion that can never be taken from us, ever.
And then, we hear these words: “And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.”
Often, in Bible studies, this line is used to justify the idea of a kind transference of energy in this passage...from God to Jesus, from Jesus to disciple from disciple to us, and finally from us to those we touch...a kind of apostolic succession in other words. It’s sort of like holding hands, and having one person touch an electric fence...the energy will travel to the last person on the chain. But we have learned in this day and age of information and energy transfer, the signal or message degrades over time and distance except where? Well...The Source, the beginning place, or in our language of Sunday morning, IN God. It does not mean that the gesture of aid is not “good” or “righteous”, it simply is not the same thing as giving the cup to the child because in that child’s eyes, you saw God up-close and personal. You gave it in the name of a disciple, and its far down the line from God to Jesus to a disciple to a disciple’s bare name.
The reward of doing anything in a disciple’s name is even more watered down than heeding the prophet or being a righteous person—now we are acting at an even further remove from the Source of our being. We are not supported by the community as with the righteous person, nor are we heeding the voice of God through an intermediary like a prophet, we are using the disciple’s name as a fetish in its least positive sense. This is the lowest kind of religious magic.
And why is this critical idea of being close to the Source, to God, so important for us to see here? Because I believe the further we get from God, the less likely we will be changed and transformed.
It is the prophet who is changed the most internally, not those who listen to him or her. Those listening to the prophet may help to change their world, or may rise or perish with the prophet, but when the prophet is gone, the world will continue to change, and the listeners will have lost their pipeline to the Source. Communion with God is mediated through another’s experience and words, and the mediation itself is impermanent and not deeply part of ourselves.
The righteous person cannot be lastingly changed by creeds and dogmas and traditions because they are imposed from outside of him or her and are impermanent at their core as times. Culture and style affect them. Communion with God is a thing hidden from the merely righteous person; it is shrouded in legalism and etiquette and is deeply relativistic.
The do-gooders in the disciple’s name cannot be transformed simply by making their actions holy by invoking an apostle’s name. If they miss God in the child, right there, directly, they’ve missed a chance to enter into communion at the level of the physical world which is something Jesus was trying to teach. The Kingdom is around you and within you! They have missed the very energy of relationship. Communion with God is pushed into mere temporal action, with the use of a verbal fetish and a kind of religious magic.
Jesus seems to be calling us into a much more intimate way of being in communion with God than invoking names, being righteous or listening to prophets. This brings us full circle to the first line of our scripture today: “He that receiveth you receiveth me.” There is no reward mentioned here, no ulterior motive, no following of rules or changing the world. It is pure communion. When we live, move and have our being out of that Source, then we are not part of a transmission line; we are continuous with Jesus who understood he was continuous with God. We are inside the circle, and not a line leading from point A to point B. There is no degradation of the signal, no loss of meaning and presence. This is the only way we can be transformed or rather, reawaken to the understanding that we are, like Jesus, the children of God, living at the Source, the Beginning Place, and out of the pure unbridled and joyful energy of God.
Today, we’ll be taking communion again. But I’d like you to think about this:
1. Don’t just eat the bread and drink the wine because a living prophet told his disciples it would help them remember his bodily or spiritual presence.
2. Don’t just eat the bread and drink the wine because our tradition claims it is the central rite of the Christian faith and a way to prove we here are “righteous”.
3. Don’t just eat the bread and drink the wine because you heard that it was something the disciples continued to do after Jesus was gone, and doing the same thing will mean something “magical” will happen to you.
Rather, as you come up, look your servers in the eye.
1. See God lovingly serving through human hands (which is the manifestation of the energy of God)
2. recognize the gifts of creation (which is God made manifest in grain and sunshine and water and grapes and human hands)
3. wonder at youself, you who will accept bread and wine with perfect clarity and joy, taking it all inside of you, as you.
This kind of communion is the very act of God receiving from God through the creative energy of God.
This is how we live at the Source, ourselves becoming Ihidaya, single ones, unified ones, timeless and forever ripe.
Hymn: I am Called a Child of God (1, 2, 4, 5)
Prayers of the People:
Lord's Prayer (various translations)
O Birther! Father-Mother of the Cosmos,
Focus your light within us--make it useful:
Create your reign of Unity now,
Your one desire then acts with ours
as in all light, so in all forms.
Grant what we need each day in bread and insight.
Loose the cords of mistakes binding us,
as we release the strands we hold of other's guilt.
Don't let surface thing delude us,
but free us from what holds us back.
From you is born all ruling will,
the power and the life to do,
the song that beautifies all,
from age to age it renews.
Truly, power to these statements-
may they be the ground from which all
my actions grow. Amen.
(Aramaic translation by Neil Douglas-Klotz in Prayer's of the Cosmos)
Hymn: "And on this Path"
May we authentically walk the Way of Jesus with peace, joy, love and light. Peace to you, Gentle People. Ameyn.
Saturday, July 26, 2014
The Non-Dual Consciousness Teachings
Gospel of Thomas
Kimberly Beyer-Nelson, MA
Early Review of Yeshua's Yoga:
"I suspect you will find this book quite exciting, comforting, and also challenging!
The Gospel of Thomas, so new on the scene yet perhaps the oldest of all, is waiting for just such insight and commentary as this. This is a new opening for all believers to unitive and non
Center for Action and Contemplation
Albuquerque, New Mexico
Albuquerque, New Mexico
“Kimberly’s book will resonate with intellectual and mystic alike. It is food for the mind, body and spirit. She transforms the whole concept of scholarly commentary by weaving in playful poetry, embodied spiritual practice and ultimately leading one to a place beyond words.”
Rev. Emily Tannis-Lickel
“Kim is a consummate teacher, so who better to advance the Gospel of Thomas as the stunning teaching tool it is? Using poetry, reason, sacred insight, and spiritual practice, Kim provides a pragmatic and engaging pathway into this Gospel. Every passage is infused with her passion for direct knowing. Don’t miss it!”
Rev. Dr. Thomas Thresher
Suquamish United Church of Christ, WA
"In this volume, Kimberly Beyer-Nelson has centered her explorations around what I believe to be the central concern of the Gospel of Thomas—the wisdom of oneness (or non-duality). Then she has done what every student of this unique stream of wisdom must do—making the text and its principles her own by wrestling with its truth and integrating its meaning as an integral and practical part of her own life. Her work is a template for others who would seek to the meaning of this text “in order to transcend the taste of death” (Logion 1). I am pleased that she is pioneering this genre of “wisdom-seeking and finding” as a personal process and has produced a volume to encourage other in the same heart-felt work."
Praxis of Prayer
"All sacred texts merit study, but adding the gaze of the heart and spirit is the surest way to bathe in their transformational wisdom. Kimberly’s poems on the logia in the Gospel of Thomas will help you soak in the texts. Lucky you. You are about to join an intimate and inspiring tryst between yourself, Kim, and the Spirit of the Christ."
Sue Sutherland-Hanson, M. Div.
Links to find the Book
To find the paperback version of Yeshua's Yoga, paste this link in your web browser line:
To find the Kindle version of Yeshua's Yoga, paste this link in your web browser line:
Coming soon to audio with narrator Jack Nolan!
Sunday, July 20, 2014
My Rule of Life
July 20, 2014
The Rule of Life is not meant to be a form of harsh discipline. Rather, I am setting up for myself some basic guidelines, like candles along a dark path to guide my way. Every six months, I will evaluate how this list has served me, and discern if I am growing in compassion and patience.
My body has been feeling, like St. Francis once said, as if it is “brother ass.” I find I am distrustful of this form, often angry at the months of recoveries from multiple surgeries, dismayed at my weight, even mad at my fine, thin hair. But there is no interface with the world without this body, nor writing nor the joy of watching a Pacific Ocean sunset or touching ancient redwoods. So I make three small rules to begin to honor and accept and trust this embodied form:
1. I will drink at least six glasses of water a day, keeping track by the water cooler.
2. I will walk at least one mile a day, or stationary bike for 3-5 per day.
3. I will avoid refined foods as much as possible and attempt to follow the TQI diet, evaluating its effects on my weight, mood and allergic responses. I will give the strength to follow this path to God, because alone, I am not in control.
My Mind is my tool as a teacher and writer, but also can be my worst enemy. I can become very judgmental and my “hot” personality can make me forceful with others as well as vicious with myself. To work with these two edges, I will
1. maintain my meditation practice of at least once a day centering prayer for 20 minutes.
2. catch myself when I am becoming judgmental, and substitute it with the Buddhist prayer: “May you be happy and free from suffering and the causes of suffering.” I will make my ability for social observation a thing of compassion instead of division.
3. When my mind is very hot and running in circles, use Tonglen meditation (welcoming prayer) instead of Centering Prayer until my heart is open again.
My spiritual self is fed on quiet and silence. To better ground myself in the center of my being I will:
1. continue with my Oblate path, using both Hindu, Buddhist, Sufi and Christian passages for saying the Hours, as in the tradition of Bede Griffith and the Christian Sannyasi Path.
2. commit to four quarterly silent retreats per year either with my tent or at a retreat center. Each retreat should have at least two overnights.
3. I will continue to teach only when asked, and only say “yes” after a period of at least three days of discernment.
My creative self must be nurtured or I fall more readily into the judgmental mind and hard heart. Therefore I will
1. continue to write each day
2. continue to weave a few passes at least every other day
3. find ways to sing, move, sketch, cook or in other ways express my creative self as they occur throughout the day.
My social self is actually very shy and overwhelmed by the big issues pressing on our world. As an introvert, my tendency is to turn away because I feel powerless. To help address this, I will
1. continue to write and donate a portion of what I produce to programs that I feel strongly about. For instance, Sue and I will be giving the first year of proceeds from our new collection of poetry to an organization that is facilitating deep and non-violent conversations between Native American and non-native fishermen in the Sound.
2. I will attend at least two talks a year through SWERVE or the church, listening carefully to the issues at hand. Listening is a first step to take, and all I can commit myself to at this time. I understand that all action must come out of an authentic response, and I will know when/if I am called to act in some way.
Ameyn—this is the ground from which all following movements will come.
Wednesday, July 9, 2014
on Amazon, Audible and iTunes
July 15, 2014: FOLDS OF THE SCRIPT IS NOW OUT IN AUDIO WITH NARRATOR GREGORY PEYTON!
ALSO IN AUDIO:
A responsive collection of poetry for personal meditation or liturgical use by a comparative religion scholar and nationally published poet.
A gentle introduction to two of the key philosophical texts of India.
Mature audiences only, please!
M/M military science fiction--done with complete voice acting, not simply read! Try to turn your audio device off once you start listening! Not going to happen!
Monday, July 7, 2014
Embodied Touch and Social Action
- Gather and review names and what we have been up to the past few months
- Discussion about the body’s way to the spiritual path: contact and touch
- what was your first sense of touch as a possible portal to the sacred that you can remember?
- What part does the sense of touch play in your spirituality now?
- How is the sense of touch different from hearing or seeing or smelling? What are the ramifications of this difference?
- Chair yoga practice (or simple reiki)..optional
- Social Action and our spiritual lives. Listening to the many ways that great thinkers connect spirit and social action...what sentiment rings truest for you? Follow the hyperlinks by clicking on the saying to find out who in history actually said or wrote it. :-)
A volunteer is a person who can see what others cannot see; who can feel what most do not feel. Often, such gifted persons do not think of themselves as volunteers, but as citizens - citizens in the fullest sense: partners in civilization.
You can not divorce religious belief and public service. I've never detected any conflict between God's will and my political duty. If you violate one, you violate the other.
In this age, the man who dares to think for himself and to act independently does a service to his race
The greatest good you can do for another is not just to share your riches but to reveal to him his own.
The thing that lies at the foundation of positive change, the way I see it, is service to a fellow human being.
I slept and dreamt that life was joy. I awoke and saw that life was service. I acted and behold, service was joy.
Many are attracted to social service - the rewards are immediate, the gratification quick. But if we have social justice, we won't need social service.
Religion was nearly dead because there was no longer real belief in future life; but something was struggling to take its place - service - social service - the ants creed, the bees creed.
Joy can be real only if people look upon their life as a service, and have a definite object in life outside themselves and their personal happiness
5. Credo or Rule of Life. Some might want to do one or the other. Some folks will benefit from doing both kinds of writing
Writing overview: the creed or I believe or This I Know statement
- Think back to all the senses we have touched. What did those exercises teach you about your spiritual contact with the world?
- In what way do those “present moments” of contact then get framed into meaning making for you? Do they come out as social action? As creative acts—cooking, painting, poetry, etc. Do they help you mentally define your ethics and set a standard for your moral behavior?
- How might you live your life in such a way that you come into contact with the sacred more regularly? How does your life now lives show the spirit within you?
- The rule of life statement: how to construct one
- the mandala of intent for our lives: will show us where are deepest commitments already sit. OR looking back at our work together, where are the weakest places in your spiritual life? How might you strengthen this particular part of yourself? For example, I am easily scattered mentally—I will begin a 10 minute program of meditation each day in the evening before I cook dinner.
- Where are your growing edges—what do you wish to commit to in your life in some small way each day?
- small, simple steps but make them concrete: each day, I shall do...
- what resistance can you foresee arising? How will you work with this resistance? Be concrete.
The danger with taking a lot of time to define a personal spiritual path is that we stop there. And it really can't stop there if we believe we participate actively in a greater reality, as part of that greater reality.
Actually, you were all doing a lot of important discerning today I hope. It was hard to be apart so long, and for that I am sorry. There were many time and ideas to hold today.
Here are the three main themes we covered:
1. What is the role of touch and being embodied in my spiritual journey. How does touch create relationship with our world and with others close to us? How is this a part of spirit?
2. What are the ramifications to my spiritual self when I am faced with "big" issues like national border controls, mental health issues, death and dying. What boundaries do I have beyond this skin of mine? What boundaries do I have to crash through? How do I know what is my "fight" and what I must leave to the Mystery? How do I say I am engaged with the world, and yet stay very true to my most authentic self in a way that is balanced?
3. The Mandala: What do I place at the center of my spiritual life? What other important aspects flow around this center? Do I live my life as a reflection of this mandala, or do I look at it as only an ideal? How can I work to take small steps to manifest my spiritual self in my life?
Ideally, you'll begin to put all of these questions and questions from our times before into a piece of writing that will either help you see where you came from and where you are going, what you believe and why, what your core truths are and how they came to be, or set out a "game plan" for living closer to the center of your own spiritual self (a Rule of Life).
We closed to a circle and the words:
Loka Samastha Sukino Bhavantu OM Shanti, Shanti, Shanti-hi, which Nischala Joy Devi always translated as "may all beings experience peace, joy, love and light.
The three shanti's stand for:
Peace between ourselves and the things we cannot control.
Peace between ourselves and others.
Peace between all the parts of ourselves.