Name: 在世界中覺醒。宗教間對話 (Awake in the World: An Inter-religious Dialogue)
Uploaded: 2021-01-14T07:10:26.000Z
Duration: 1 h 28 min 2 s
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情態助動詞 B1

Roland Cohen: Good evening everyone. Or wherever you may be.

程度副詞

It may not be evening where you are. Uh we are very pleased to be here at Naropa

University in beautiful Boulder, Colorado. Uh for this uh interreligious dialogue and

it will indeed be a dialogue uh that is to say

people will be talking not just to you but to each other. So we are hoping that it will

uh spark some very, very uh profound and helpful

uh ideas for all of us...about livelihood and how we can bring the path - the spiritual

journey to entirely fully to our lives and including our livelihoods in that.

So uh I would like to uh welcome our panel of distinguished guests to this inter-religious

dialogue and uh they are guests from 6 different uh great world religious traditions.

And I'd like to begin by saying that the topic that we will be discussing tonight as I said

was livelihood and the spiritual journey.

And beginning all the way to the left your screen is uh Pir Natenel Miles-Y�pez,

representing Sufism and Islam. Pir Natenel is the current head of the Inayati-Maimuni

-- sorry for my pronunciation - Maimuni Lineage

of Sufism. He studied both Sufism and Hasidism under Zalman Schachter-Shalomi and

other teachers as well. He is author of a number of books and teaches here at Naropa

University in Religious Studies. Welcome.

Next is Stephen Hatch who is representing Protestantism. Uh Stephen is the uh -

represents the Contemplative Spiritual branch of the Radical Reformation that also

produced Mennonites and Amish and flowed into Quaker spirituality.

He trained with Thomas Keating, the Catholic mystical tradition of Centering Prayer. He

teaches in the Religious Studies Department here at Naropa where he specializes in

Next, to my right is Sreedevi Bringi. Uh Hindu traditions is what she is representing here

tonight. She received training in the Hindu traditions of yoga, meditation, Sanskrit and

spiritual practices from her family elders, swamis and other yoga teachers in India. She

also holds graduate degrees in Chemistry, Atmospheric Sciences and Education. She

currently teaches at Naropa University in the Religious Studies and Traditional Eastern

And to my left and is Acharya Judith Simmer-Brown who is here representing Buddhism.

Acharya Judith is a Distinguished Professor of Contemplative and Religious Studies here

at Naropa University. She teaches Buddhist ethics, scripture, philosophy as well as inter-

religious dialogue and contemplative education. She is Acharya or senior dharma teacher

of the Shambhala Buddhist lineage of Sakyong Mipham Rinpoche and Chogyam

And next is Father Alan Hartway who is representing the Roman Catholicism. Father

Alan is an ordained Catholic priest in the Society of the Precious Blood and has served

as a pastor for 12 years. He taught at St. Mary

of the Plains College and worked for a Christian Foundation for Children and Aging,

a lay Catholic missionary organization. He teaches in the Religious Studies Department

And next is Rabbi Tirzah Firestone. Who is uh representing Judaism. Rabbi Tirzah is

also a Jungian therapist and widely known for her work on the confluence for Kabbalah

and psychology as well as the reintegration of the feminine wisdom tradition within

Judaism. She was ordained by Rabbi Zalman Schacter-Shalomi in 1992. She has

authored a number of books and has taught at Shambahala Mountain Center as well as

lecturing and teaching throughout the United States and she has also taught here at

And it's interesting, everyone on this stage has at one time or another is either presently

or at some time taught in the religious studies department here at Naropa University.

So to begin I would like to pose the first question to our panel which is - that uh - other

than for survival what role does livelihood play within your tradition on the spiritual

journey? And we will begin with Pir Netanel.

I like to think of it this way. I often say we train for the race -- a runner gets up

everyday, gets out on the road everyday, every week,

every month and puts in the miles so that just

two or three times a year uh - on the day of the race or the marathon they can perform

In the same way we do our spiritual practices daily, weekly, monthly - for those times -

those occasions when we really need them to work for us and we hope that they will.

And...what they can do with that moment is - help us be less reactive or perhaps more

So we do our spiritual practices in order to transform our lives so that in our lives

we can make a different choice. A better choice.

One that produces uh - perhaps better results.

You know - aside from weekends - I see my wife a little bit of time in the morning and

maybe a few hours in the evening before bed. But from 8 to 5 really 7:30 to 5:30 or

sometimes 7 at night she is at work with other people.

And...that's how - that's how it is for most of us today. We spend the majority of our

And the people that we spend a lot of time with tend to see...over time the cracks in

our armor. Uh the flaws in our character. We can't

help it - the more time you spend with somebody the more you reveal that stuff.

So, we should really think about work as an opportunity to - uh display something

different. To look at it as the testing ground of our - spiritual lives.

Uh to think of it perhaps as...the race for which we train.

Roland Cohen: Thank you very much. And now uh - Stephen

The whole topic of work... In a Christian tradition uh there is a saying

- and in the Jewish traditions that we are made

in the image and likeness of God. And of course, God is conceived first and foremost as a

creator. So that means that if we are in the image and likeness of God that we are

So work uh for all of this is meant primarily as the arena in which we can be creative.

In which we can create new uh - new things.

And in my tradition there is the sense that - that each of us is a kind of mirror in which

And uh - so there is the sense that the divine creates the world and uh - in the

spaciousness in the out of nothing or no thing and then we each appear with our own

creativity seemingly out of nowhere and its as though uh - you know say you go into your

bedroom in the morning and you look in the mirror and the mirror image starts to flirt

back with you. And - say things that you never said and uh - and make gestures you

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