SuicideDictionary
"A Contemporary Upanishads" by Paul Lonely
Paul Lonely’s Suicide Dictionary is a perfect example of transformative literature. Representing a vertical shift of literary potential,
Suicide Dictionary is saturated with exuberance and novelty. Finding new ways to transmit both ancient and modern dharma alike,
Suicide Dictionary introduces us to both a new form of authorship as well as an entirely fresh experience as a reader. Suicide
Dictionary is vertical creativity at its best.
Suicide Dictionary asks the reader to let go and to trust the unfolding of the story. Smashing through all convention, the story of the
monks at Rainbow Abbey sweeps the reader away as if floating on a raft down a stream. The standard life vest the reader is so
accustomed to, such as character introduction, chronological sequence of time, even plot and climax, are thrown over board. The
reader is instead invited to trust -- trust the story, trust the process, and most of all to trust the author. Written from the unique
altitude of an integral awareness, Paul Lonely’s work offers us one of the first examples of integral literature.
The purpose of the foreword is two-fold. First and foremost, it offers an intellectual framework to help orient the reader to several
key ingredients of an integral awareness. If the reader is to swallow all or even some of the gifts offered in Suicide Dictionary, a
framework is necessary before diving in. Secondly, this foreword will demonstrate how the book you currently hold in your hands
is precisely what can be defined as a trans-traditional scripture for an integral age. In other words, this foreword explains how
Suicide Dictionary offers a perspective that transcends the limitations of any one particular scripture or religious tradition while
simultaneously preserving the wealth of wisdom each offers. As a result, we are left with a brilliant first installment of what some
have already dubbed the beginning of the “wisdom books” of our age.
A Framework
If we examine current research and press revolving around the field of religious studies we are bombarded with notions of religious
pluralism. The word pluralism, in this context, simply means to regard all religions as equally valid paths to one ultimate reality. In
our politically correct age, tolerance of our world religious traditions is encouraged and even demanded by those in the media and
academic institutions. Often this demand for acceptance and embrace is taken overboard; extreme versions of cultural sensitivity
leave some individuals so paralyzed with notions of equality that they no longer feel able to make any sort of value distinctions. Even
if the slightest distinctions are made between diverse groups of people, the average person fears their comments might be labeled as
bigotry and as a result prefers to stay silent. The time has come to release the public from the prison of political correctness. It is,
however, a step forward and not a step backward. I would not suggest that humanity move backward and embrace narrow-
minded, ethnocentric views of the world. Rather I suggest that individuals embrace the important values brought forward by
multiculturalism while simultaneously advancing to a new level of understanding. For instance, including the importance of making
judgments and distinctions among adherents of religious traditions can be helpful or even necessary as long as the judgments are
first informed by the tolerance and acceptance brought forward by multiculturalism.
In addition, when spiritual and religious inquiry engages in dialogue with other academic disciplines, fruitful new insight is gained.
Recent advancements in developmental psychology provide us with the common denominator needed to make value distinctions in
relation to religion without violating any of the codes of political correctness. Slowly and with delicate care, distinctions can be
pinpointed regarding the psychological development of religious adherents. Because all humans move though similar stages of
development, regardless of their cultural embeddedness, all humans can be judged on an equal basis (i.e., the common
denominator). Using psychological maturity rather than a culturally conditioned belief system allows us to treat all traditions fairly
without imposing any sort of biased or ethnocentric views.
The notion that all humans, young and old, move through developmental stages sheds an entirely new light on the realm of
spirituality. It teaches us that there is not one right version of a religious tradition but rather a multitude of interpretations, all of
which are deeply dependent on context. To phrase it another way, individuals at different levels of psychological maturity might
actually have entirely different interpretations of a single religious tradition. Thus far throughout history, five stages of psychological
development have unfolded. Because individuals mature at varying rates and speeds, we find today’s adult population expressing the
full spectrum of all five stages.
The next few paragraphs outline each stage of religious orientation as well as give several examples from specific traditions.
Humans begin their journey in the most basic forms of religious orientation (magic) and move up the spectrum as they continue to
evolve. Today the most advanced developmental stage of spiritual orientation is called integral. The term integral is used for this
highest stage precisely because it is comprehensive enough to “integrate” all previous perspectives into one evolutionary framework.
By now, the reader might be asking the question: How is any of this theoretical discussion relevant to the practical world, or more
specifically to Suicide Dictionary? The more we understand this newly evolving and emerging level of consciousness the more we
can use it to produce novel expressions of vertical creativity. The more we understand developmental stages, the more attuned we
are to others needs and desires and the more able we are to release other sentient being from the constraints of unneeded suffering.
Written from an integral consciousness, Suicide Dictionary tries to hold all of the following spiritual orientations in awareness while
simultaneously recognizing each as true but partial.
Stages of religious orientation can range in altitude from magic, to mythic, to rational, to pluralistic, to integral. In my recently
completed book The Infinite Ladder, I use five major lines of development to determine an individual’s psychograph (a psychograph
is a combination of psychological characteristics that offer insight into an individuals altitude or stage of religious orientation). The
graphic below, demonstrates where each altitude falls in relation to several prominent researches into the field of developmental
psychology (Fowler’s Faith Development, Piaget’s Cognitive Development, Loevinger/Cook-Greuter’s Ego Development, Graves’
Value Development, and Kohlberg’s Moral Development). Notice, the higher one reaches on the y-axis, the further along that
person is in their individual development.
More generally speaking each rung on the ladder of religious orientation and development tends to exhibit the following
characteristics:
Magic: power driven, superstitious, ritualistic, literal interpretation of scripture, ego-centric, mono-traditional
Mythic: literal interpretation of stories, miracles, traditional, conformist, absolutist, ethno-centric, mono-traditional
Rational: logical, scientific, tolerance, human rights, world-centric, mono-traditional
Pluralistic: sensitive, egalitarian, multi-cultural, multi-perspectival, cross-traditional, global
Integral: comprehensive, evolution-oriented, universalizing, trans-traditional, holistic vision, unitive, aperspectival, world-/kosmo-
centric
In each stage, the individual might have an entirely new interpretation of their particular religious tradition. If we use the Christian
faith as an example, we find that there is indeed a magic form of Christianity, as well as a mythic Christianity, a rational Christianity,
a pluralistic Christianity, and an integral form of Christianity. Although it is the same religious tradition, the magic form of
Christianity is almost entirely unrecognizable when contrasted with the pluralistic interpretation of the faith. This progression from
magic, to mythic, to rational to pluralistic, to integral versions of Christianity we refer to as the Christian Ladder. Throughout a
single lifetime an individual may experience one, three, or even all of the stages of growth and development. As evolution continues,
more stages will unfold with new novel perspectives that need to be accounted for and taken into consideration.
It might go without saying, but in addition to the Christian ladder, there is also a Buddhist ladder, a Hindu ladder, and a Muslim
ladder; all part of our unlimited path of growth and development we share as human beings. Let’s look at a few concrete examples
interspersed from various stages in several major religious traditions. Immediately the reader will notice the similar flavor among
equivalent stages of religious orientation, regardless of the specific tradition.
Magic (Red) Christianity: A Christian resting at red altitude might very well be intoxicated by various forms of ritual and rites of
passage. Literal interpretations of scripture lead to conflict among those who take a less literal approach; At this level the miracles
described in the Bible are absolutely real; the Bible is the written word of God, and Jesus is the one and only savior that can prevent
a soul’s eternal damnation. Christians at this level often find their faith fear-based.
Magic (Red) Hinduism: Brahmanical rites and ritual dominate this level; magic incantations and sacrifices to personified forms of
deities are conducted for personal gain (egocentric). The Hindu pantheon of gods and goddesses is believed to represent actual
beings. Often this level tends to focus on power.
Mythic (Amber) Islam: With deep focus on the teachings and reflections in the Qu’ran this level is wary of other traditions;
especially those not considered ‘People of the Book.’ (i.e Hinduism, Buddhism). This level is deeply ethnocentric. There is a clear
distinction of absolute right and wrong and a strong divide between those living the “straight path” to God and those who are not.
At this level of consciousness, modernization is in direct conflict with Islamic values.
Mythic (Amber) Buddhism: Buddhists at this level latch on to mythic tales like the Mahavamsa and allow it to fuel ethno-centric
drives (i.e., some Sinhala Buddhists in Sri Lanka). Others might focus on tradition and lineage, holding true to ancient values
without allowing room for improvement, reflection, or contemplation.
Rational (Orange) Christianity: Those at orange altitude help to move Christianity away from its more mythical and literal
interpretations of the Bible to a form based on logic and intellectual reason. Questioning everything is an important part at this
stage. Christians at this level may maintain some sort of faith (i.e. Deists), they might remain agnostic (unsure whether or not a
God exists), or they may even deny God all together as Atheists; all three of which are healthy expressions of an orange altitude.
Rational (Orange) Hinduism: Logic and personal experience rule the rational level of religious orientation. Hindus at this stage stress
the importance of an individual spiritual practice that will culminate in one’s own recognition of the divine (i.e., Self-Realization or
Enlightenment). Most forms of Hinduism imported to the West are done so at this level or higher; stripped of most of the
mythology and ritual and left solely with the intellectual philosophies. As a result, mythic and magic forms of the tradition are much
more widespread in India than the West. When ritual and myth are included by this level of awareness, they are done so for
symbolic purposes and are not taken literally.
Pluralistic (Green) Islam: Through true “surrender” to God, pluralistic Muslims recognize that all paths and all people are here on
earth because Allah willed it so. Pluralistic Muslims are eager to engage in inter-religious dialogue and to try and establish cross-
cultural understanding and communication. Pluralistic Muslims do not view Western modernization as an enemy to Islam but rather
a complement.
Pluralistic (Green) Hinduism: “Truth is one but sages call it by many names”; this famous quote demonstrates how Hinduism
naturally has a very pluralistic shape (the contours of the religion itself show a high degree of acceptance and embrace of other
traditions). Pluralistic Hindus begin to seek out other traditions to help balance and complement their own view.
Integral (Turquoise) Buddhism: Adopting a developmental perspective allows Integral Buddhists to embrace the depth and wisdom
offered at all levels of their tradition while simultaneously transcending the limitations. Integral Buddhist have clearly outlined the
stages of religious orientation within their tradition and make every attempt to honor as many perspectives as possible; recognizing
the fundamental pronouns of I, We, and It as variations of the Buddha, the Dharma, and the Sangha.
Integral (Turquoise) Christianity: This level of Christianity includes the important contributions of all previous levels especially
those of reflection offered by orange and those of universal acceptance available at green. Like the Integral Buddhists, Christians at
this altitude have outlined maps of Christianity at each rung of the infinite ladder. They also prepare for future levels of
understanding and interpretation to unfold and they help to usher fellow Christian adherents up the spectrum. From this level, Christ
is seen as an example for others to follow, rather than the one and only exception allowed to recognize unity with God.
And so the ladder of psychological development grows and expands, and will consistently do so across all traditions for as long as
humanity continues to evolve. In other words, we might say that the ladder of religious orientation is infinite or ever-increasing in
altitude. In addition to the ladders mentioned above, there is of course also a Taoist ladder, a Jewish ladder, a Confucian ladder, a
Sikh ladder, etc. All religious systems are simply open vessels waiting to be filled by varying levels of consciousness.
We are living in an extraordinary period in history. For the first time, all of the world’s religious systems and various academic
disciplines are open for study and contemplation instantaneously to anyone with a secure Internet connection. Google has given us
all the capacity of omniscience once thought of as divine. Anything we might ever want to know can be transmitted in seconds.
Such a revolution of information is causing a major shift in human consciousness – an evolutionary mutation, if you will. An
integral awareness is beginning to emerge that is not only pluralistic (i.e. willing to embrace all other traditions) but one that also
recognizes the significance of depth and development. Value judgments and hierarchies, tools abandoned during the pluralistic stage
are now back and functioning in full force at the integral altitude. Recognizing depth allows us to declare that higher stages of
growth and development (i.e., rational, pluralistic, and integral stages) are valued slightly more than those lower stages (magic,
mythic) precisely because with further development comes more compassion, more embrace, and more skills that enable one to
take on more perspectives. With these newly discovered distinctions we find the world of religious traditions dramatically re-
organized and simplified by an integral awareness, an awareness eager and willing to create new maps for fellow travelers to follow.
An integral awareness is emerging that is comprehensive in both view and scope.
More specifically, the reader may ask: How is a poetic and deeply spiritual work of art like Suicide Dictionary related to such an
intricate, complicated, and newly emerging framework? Suicide Dictionary’s aperspectival transmission is possible precisely
because its author is deeply embedded in an integral religious orientation. All prose, plot, and dialogue stem from a soil rich with the
above distinctions in mind.
A Trans-Traditional Wisdom Book
“To transcend and include the great religious traditions of our past into one prophetic narrative for an integral consciousness.” This
could have very well been the vision of Paul Lonely as he undertook writing Suicide Dictionary.
Volume One of Suicide Dictionary offers a creative approach to spiritual transmission from an integral religious orientation. The
flow of verse and the poetic spells magically wrap the reader in a blanket of creativity. But contrary to some creative endeavors,
Suicide Dictionary is a piece of sacred art drenched with purpose, intention, and direction.
Over the next several pages I hope to provide just a taste of how Suicide Dictionary reveals itself as a piece worthy of being called
an "integral wisdom book." To begin we must ask the question, "What is an integral wisdom book?” Surely, an integral wisdom
book would be something produced out of an integral level of religious orientation. In other words, the author of an integral wisdom
book would have naturally progressed through all available rungs on the ladder of spiritual development. As a result, the text itself
would likely exhibit signature characteristics of an integral altitude. For instance, we could expect an integral wisdom book to
express a perspective that is at the very least world-centric (all sentient beings are included in a field of compassionate embrace and
awareness). We certainly would expect an integral wisdom book to be trans-traditional (embracing all traditions but not limited by
any one in particular; beyond tradition). Finally, we could expect an integral wisdom book to include a deep understanding of both
depth and development. That is, an integral wisdom book would be familiar with the various ladders of religious orientation
expounded in each of our world’s major religious traditions.
Suicide Dictionary joyously demonstrates each of these signature characteristics. For example, the following dialogue excerpted
from entry fifty-two is a clear acknowledgement that there exist distinct levels of religious orientation:
52 1abide
----If you bring forth what is within you, Abbot Ezra says, what you bring forth will save you. If you do not bring forth what is
within you, what you do not bring forth will destroy you.
----That’s Yeshua from the Gospel of Thomas, Issak Kidwell says wrapping his Rosary beads around the base of his ring finger.
Discovered at Nag Hammadi in a mountain honey-combed with hundreds of Egyptian caves.
----For orthodox Christians, Martin Fugat says while crossing himself, the transformational power of this Jewish bodhisattva sits
trapped in their brains like a breathing fossil.
----Because consciousness is stratified, Abbot Ezra says. Like layers of the Earth. Yeshua’s message is waiting to be excavated.
----So we Quantum Catholics need to encourage a generation of spiritual archaeologists, Issak Kidwell says.
----And that would be the simple part, Martin Fugat says. After excavation comes integration. The artifacts from each level must
be recognized and then embraced.
----And after integration comes activation, Abbot Ezra says. This lack of knowledge leaves mythical religion stuck on an
unrevolving Ferris Wheel.
----The leaders of these institutions, Issak Kidwell says, must be made to realize that this Wheel has cogs for a purpose. Their
responsibility is not to bring the gears before and after to a grinding halt. Their vocation is the transference of energy to the
intermeshing gear in waiting.
----This applies to Muslims, Martin Fugat says, Buddhists, Hindus, Sikhs, and Jews until infinity.
----Excavate, integrate, activate, Abbot Ezra says. This is the Quantum Aggiornamento.
At the beginning of this prose entry when Abbot Ezra speaks of "bringing forth what is within you", he is pointing out to the reader
not only their innate potential for state access (gross, subtle, causal, and non-dual) but also the need to advance their dominant
interpretive structure to the upper rungs of the spectrum of consciousness. By "bringing forth what is within you", the reader will
be able to experience and then interpret Yeshua's message (i.e., Christ Consciousness) from the highest possible altitudes now
accessible in our time.
In the above excerpt, Paul Lonely's idea of "excavation" is important for two reasons. First, the idea points out to the reader that
one must look back to the spiritual geniuses of our past (i.e., Christ, Krishna, Buddha etc.) for teachings on non-dual states of
awareness. Second, he is asking the reader to identify the multiple levels of interpretative structures (altitudes) through which every
human being must evolve on their way to the most advanced rungs on the ladder. By calling Jesus a "breathing fossil", Paul Lonely
is alluding to the need for an integral interpretation or experience of Christ's message which, in essence, is freeing it from the
"fossilized" versions of a more mythical Christianity. This idea is revisited at the end of the entry when Lonely writes of mythical
religion attempting to halt the turning of a Ferris wheel; thus highlighting the necessity of recognizing the importance of continual
change and the disasters that can result if one particular level tries to refrain our natural evolution.
To conclude this entry, Paul Lonely emphasizes "integration" and then "activation". By "integration" he means, once again, the
recognition that developmental stages exist, stages that can be deciphered and then integrated into a freedom and fullness of being.
Notice here that Lonely is quick to point out, "This applies to Muslims, Buddhists, Hindus, Sikhs and Jews until infinity." This
reveals, yet again, his desire to inform the reader that distinct levels of religious orientation are present in all religious traditions;
levels that must be transcended and included in their healthiest forms as one dives more and more deeply into a holistic embrace.
The final lesson of the entry, what Lonely calls "activation", involves the actual application of these new world-spaces to the
"outside" world; thus leading to an "Aggiornamento" or updating.
A similar message emphasizing a "spectrum of consciousness" applicable to all religious traditions is echoed throughout the many
prose entries of Suicide Dictionary. In addition, the same knowledge is also accentuated numerous times in the wonderful
collection of sonnets in Book One. Now, the question must be asked: Is the simple acknowledgement of depth and development
enough to endow Suicide Dictionary with the title integral wisdom book?
In addition to acknowledging development, as stated above, an integral wisdom book would surely be both world-centric and trans-
traditional – which means the writer has transcended tendencies of ego-centricity (care and compassion do not extend beyond
oneself) and ethno-centricity (care and compassion do not extend beyond one’s family, social group, or race). Paul lonely is never
shy to allow his characters to express a truly world-centric perspective or higher. Nowhere is this world-centric and trans-
traditional approach clearer than in entry ten. The five pillars of Islam are explained, and in doing so the monks offer a trans-
traditional translation of religious practices into other faiths:
10 1monastic abacus
----The first of the five pillars, Simon Warner says, shahadah in Arabic, is an affirmation of the oneness of God and a belief in
Muhammad, may peace be upon him, as his prophet.
----And remember, Abbot Ezra says, Allah is not only the God of the Muslims. Al lah means ‘the Divinity’ in Arabic, a single God.
Allah is none other than the God of Moses and Yeshua.
----Orthodoxy, Abe Hendrik says. The synchronicity of inward observance.
----Next is salat, Simon Warner says. Ritual prayer five times a day pointing towards the Ka’ba.
----A cube-shaped structure in Mecca, Abbot Ezra says. Built by Abraham and his son born of Hagar, Ishmael.
----Same as meditating, adoration, reciting of psalms, or centering prayer, Abe Hendrik says.
----Number three is zakat or alms-giving, Simon Warner says. A pure offering of one’s wealth for those people in need.
----For true Muslims, Abbot Ezra says, stock-piling one’s wealth to build a private fortune is debilitating to the ummah, or
community.
----A focus on social justice, Abe Hendrik says.
----The fourth and fifth rukn, Simon Warner says, are fasting during the month of Ramadan and participation in the hajj.
----Ramadan, Abbot Ezra says, is the month the original Qur’anic revelations were sent to Muhammad with the arch-angel, Gabriel,
dictating. The hajj is a pilgrimage to Mecca.
----Orthopraxy, Abe Hendrik says. The synchronicity of outward observance.
After reading and contemplating this entry, one becomes certain that the monks of Rainbow Abbey are doing their best to honor and
include all sentient beings in an intimate embrace. Although much of Suicide Dictionary is written in a way that honors and blends
our multitude of religious traditions in a manner that is blatantly obvious to the reader (like the excerpt above); there are also
wonderfully subtle instances of this same tactic that can be discovered by paying extremely close attention to the nuances of the
work. I quote part one of entry seven in full:
7 1abaca
----The banana, Taft Merryweather says to a crowded lecture hall, is any variety of tropical or sub-tropical plants of the genus
Musa that bear clusters of long yellow or reddish fruits. There are sixty-seven species and more than two hundred varieties of
Musa. Bananas may have been cultivated as early as one thousand years before the birth of Yeshua in the rain forests of Southeast
Asia, and are mentioned in the Buddhist Pali manuscripts dating back to the sixth century BCE. Arabs brought the fruit to the
Middle East and Africa in the seventh century. In 1482 the Portuguese found bananas growing as a staple food on Africa’s west
coast in what are now Gambia, Sierra Leone, and Liberia, and transplanted them to the Canary Islands. From here, the Franciscan
monk, Tomas de Berlanga, brought rootstocks to the Caribbean island of Santo Domingo in the year 1516 of the Common Era.
Here, it may seem as if Lonely is merely supplying the reader with a pointless non-fictional account of the history of the banana.
But upon closer inspection one discovers that, first, the word "Musa" is Latin for Moses (an icon of Judaism). After mentioning
Moses, Lonely purposely slides in references to both Jesus and the Buddhist Pali Manuscripts (thus adding Christianity and
Buddhism). Next, he mentions how "Arabs brought the fruit to the Middle East and Africa in the seventh century." Surely this is
his sly way of pointing to the fact that the "creation" of Islam by Muhammad and the subsequent spread of the Muslim world began
in the seventh century. He wraps up this section by noting the involvement of a Catholic monk in the spread of this fruit to the
New World.
In this entry, without being overzealous, Paul Lonely has provided an intriguing and highly creative method that points to both a
world-centric awareness and a trans-traditional stance. In just a handful of lines, Lonely is able to blend the histories of at least four
major traditions. And after the many early clarion calls for "Triple Vision" (i.e., an embracing of Christians, Jews, and Muslims),
the reader is able to see how this entry is a conscious continuation of the story at hand. Which, once again, reveals the intricate
nature and amazing craftsmanship that has gone into the writing of Suicide Dictionary.
To conclude, it is important to notice that throughout Suicide Dictionary Paul Lonely is not merely tolerating all of our beautiful
religious traditions. It is also of the essence to note that neither is he engaging in a post-modern nonchalant relativistic dance.
Although both of these positions are to be highly commended, the reader is invited to discover that Paul Lonely is approaching his
work from a compassionate integral awareness and is thus able to fully and authentically embrace all traditions at once. This
capacity to authentically embrace all traditions simultaneously may very well be the beginning of a new tradition in and of itself.
One that is ready (and may be calling for) it's own set of wisdom books.
In years to come, Suicide Dictionary will be looked upon as a work of art regardless of what level of consciousness the reader
might bring to its pages. Its flowing stanzas leave silk strands of wisdom for those at rational, pluralistic, and mythic levels alike.
But for those lucky few souls who can meet each word, each reflection, and each poem with an integral lens, Suicide Dictionary
sings back in perfect harmony. The resonance that emerges when the altitudes of reader and author meet on equal ground is
nothing less than divine. As turquoise notes drift away in the wind, the reader is left riding a chord of bliss.
Overflowing,
Dustin DiPerna
New York, Spring 2007
www.InfiniteLadder.com
Suicide Dictionary is saturated with exuberance and novelty. Finding new ways to transmit both ancient and modern dharma alike,
Suicide Dictionary introduces us to both a new form of authorship as well as an entirely fresh experience as a reader. Suicide
Dictionary is vertical creativity at its best.
Suicide Dictionary asks the reader to let go and to trust the unfolding of the story. Smashing through all convention, the story of the
monks at Rainbow Abbey sweeps the reader away as if floating on a raft down a stream. The standard life vest the reader is so
accustomed to, such as character introduction, chronological sequence of time, even plot and climax, are thrown over board. The
reader is instead invited to trust -- trust the story, trust the process, and most of all to trust the author. Written from the unique
altitude of an integral awareness, Paul Lonely’s work offers us one of the first examples of integral literature.
The purpose of the foreword is two-fold. First and foremost, it offers an intellectual framework to help orient the reader to several
key ingredients of an integral awareness. If the reader is to swallow all or even some of the gifts offered in Suicide Dictionary, a
framework is necessary before diving in. Secondly, this foreword will demonstrate how the book you currently hold in your hands
is precisely what can be defined as a trans-traditional scripture for an integral age. In other words, this foreword explains how
Suicide Dictionary offers a perspective that transcends the limitations of any one particular scripture or religious tradition while
simultaneously preserving the wealth of wisdom each offers. As a result, we are left with a brilliant first installment of what some
have already dubbed the beginning of the “wisdom books” of our age.
A Framework
If we examine current research and press revolving around the field of religious studies we are bombarded with notions of religious
pluralism. The word pluralism, in this context, simply means to regard all religions as equally valid paths to one ultimate reality. In
our politically correct age, tolerance of our world religious traditions is encouraged and even demanded by those in the media and
academic institutions. Often this demand for acceptance and embrace is taken overboard; extreme versions of cultural sensitivity
leave some individuals so paralyzed with notions of equality that they no longer feel able to make any sort of value distinctions. Even
if the slightest distinctions are made between diverse groups of people, the average person fears their comments might be labeled as
bigotry and as a result prefers to stay silent. The time has come to release the public from the prison of political correctness. It is,
however, a step forward and not a step backward. I would not suggest that humanity move backward and embrace narrow-
minded, ethnocentric views of the world. Rather I suggest that individuals embrace the important values brought forward by
multiculturalism while simultaneously advancing to a new level of understanding. For instance, including the importance of making
judgments and distinctions among adherents of religious traditions can be helpful or even necessary as long as the judgments are
first informed by the tolerance and acceptance brought forward by multiculturalism.
In addition, when spiritual and religious inquiry engages in dialogue with other academic disciplines, fruitful new insight is gained.
Recent advancements in developmental psychology provide us with the common denominator needed to make value distinctions in
relation to religion without violating any of the codes of political correctness. Slowly and with delicate care, distinctions can be
pinpointed regarding the psychological development of religious adherents. Because all humans move though similar stages of
development, regardless of their cultural embeddedness, all humans can be judged on an equal basis (i.e., the common
denominator). Using psychological maturity rather than a culturally conditioned belief system allows us to treat all traditions fairly
without imposing any sort of biased or ethnocentric views.
The notion that all humans, young and old, move through developmental stages sheds an entirely new light on the realm of
spirituality. It teaches us that there is not one right version of a religious tradition but rather a multitude of interpretations, all of
which are deeply dependent on context. To phrase it another way, individuals at different levels of psychological maturity might
actually have entirely different interpretations of a single religious tradition. Thus far throughout history, five stages of psychological
development have unfolded. Because individuals mature at varying rates and speeds, we find today’s adult population expressing the
full spectrum of all five stages.
The next few paragraphs outline each stage of religious orientation as well as give several examples from specific traditions.
Humans begin their journey in the most basic forms of religious orientation (magic) and move up the spectrum as they continue to
evolve. Today the most advanced developmental stage of spiritual orientation is called integral. The term integral is used for this
highest stage precisely because it is comprehensive enough to “integrate” all previous perspectives into one evolutionary framework.
By now, the reader might be asking the question: How is any of this theoretical discussion relevant to the practical world, or more
specifically to Suicide Dictionary? The more we understand this newly evolving and emerging level of consciousness the more we
can use it to produce novel expressions of vertical creativity. The more we understand developmental stages, the more attuned we
are to others needs and desires and the more able we are to release other sentient being from the constraints of unneeded suffering.
Written from an integral consciousness, Suicide Dictionary tries to hold all of the following spiritual orientations in awareness while
simultaneously recognizing each as true but partial.
Stages of religious orientation can range in altitude from magic, to mythic, to rational, to pluralistic, to integral. In my recently
completed book The Infinite Ladder, I use five major lines of development to determine an individual’s psychograph (a psychograph
is a combination of psychological characteristics that offer insight into an individuals altitude or stage of religious orientation). The
graphic below, demonstrates where each altitude falls in relation to several prominent researches into the field of developmental
psychology (Fowler’s Faith Development, Piaget’s Cognitive Development, Loevinger/Cook-Greuter’s Ego Development, Graves’
Value Development, and Kohlberg’s Moral Development). Notice, the higher one reaches on the y-axis, the further along that
person is in their individual development.
More generally speaking each rung on the ladder of religious orientation and development tends to exhibit the following
characteristics:
Magic: power driven, superstitious, ritualistic, literal interpretation of scripture, ego-centric, mono-traditional
Mythic: literal interpretation of stories, miracles, traditional, conformist, absolutist, ethno-centric, mono-traditional
Rational: logical, scientific, tolerance, human rights, world-centric, mono-traditional
Pluralistic: sensitive, egalitarian, multi-cultural, multi-perspectival, cross-traditional, global
Integral: comprehensive, evolution-oriented, universalizing, trans-traditional, holistic vision, unitive, aperspectival, world-/kosmo-
centric
In each stage, the individual might have an entirely new interpretation of their particular religious tradition. If we use the Christian
faith as an example, we find that there is indeed a magic form of Christianity, as well as a mythic Christianity, a rational Christianity,
a pluralistic Christianity, and an integral form of Christianity. Although it is the same religious tradition, the magic form of
Christianity is almost entirely unrecognizable when contrasted with the pluralistic interpretation of the faith. This progression from
magic, to mythic, to rational to pluralistic, to integral versions of Christianity we refer to as the Christian Ladder. Throughout a
single lifetime an individual may experience one, three, or even all of the stages of growth and development. As evolution continues,
more stages will unfold with new novel perspectives that need to be accounted for and taken into consideration.
It might go without saying, but in addition to the Christian ladder, there is also a Buddhist ladder, a Hindu ladder, and a Muslim
ladder; all part of our unlimited path of growth and development we share as human beings. Let’s look at a few concrete examples
interspersed from various stages in several major religious traditions. Immediately the reader will notice the similar flavor among
equivalent stages of religious orientation, regardless of the specific tradition.
Magic (Red) Christianity: A Christian resting at red altitude might very well be intoxicated by various forms of ritual and rites of
passage. Literal interpretations of scripture lead to conflict among those who take a less literal approach; At this level the miracles
described in the Bible are absolutely real; the Bible is the written word of God, and Jesus is the one and only savior that can prevent
a soul’s eternal damnation. Christians at this level often find their faith fear-based.
Magic (Red) Hinduism: Brahmanical rites and ritual dominate this level; magic incantations and sacrifices to personified forms of
deities are conducted for personal gain (egocentric). The Hindu pantheon of gods and goddesses is believed to represent actual
beings. Often this level tends to focus on power.
Mythic (Amber) Islam: With deep focus on the teachings and reflections in the Qu’ran this level is wary of other traditions;
especially those not considered ‘People of the Book.’ (i.e Hinduism, Buddhism). This level is deeply ethnocentric. There is a clear
distinction of absolute right and wrong and a strong divide between those living the “straight path” to God and those who are not.
At this level of consciousness, modernization is in direct conflict with Islamic values.
Mythic (Amber) Buddhism: Buddhists at this level latch on to mythic tales like the Mahavamsa and allow it to fuel ethno-centric
drives (i.e., some Sinhala Buddhists in Sri Lanka). Others might focus on tradition and lineage, holding true to ancient values
without allowing room for improvement, reflection, or contemplation.
Rational (Orange) Christianity: Those at orange altitude help to move Christianity away from its more mythical and literal
interpretations of the Bible to a form based on logic and intellectual reason. Questioning everything is an important part at this
stage. Christians at this level may maintain some sort of faith (i.e. Deists), they might remain agnostic (unsure whether or not a
God exists), or they may even deny God all together as Atheists; all three of which are healthy expressions of an orange altitude.
Rational (Orange) Hinduism: Logic and personal experience rule the rational level of religious orientation. Hindus at this stage stress
the importance of an individual spiritual practice that will culminate in one’s own recognition of the divine (i.e., Self-Realization or
Enlightenment). Most forms of Hinduism imported to the West are done so at this level or higher; stripped of most of the
mythology and ritual and left solely with the intellectual philosophies. As a result, mythic and magic forms of the tradition are much
more widespread in India than the West. When ritual and myth are included by this level of awareness, they are done so for
symbolic purposes and are not taken literally.
Pluralistic (Green) Islam: Through true “surrender” to God, pluralistic Muslims recognize that all paths and all people are here on
earth because Allah willed it so. Pluralistic Muslims are eager to engage in inter-religious dialogue and to try and establish cross-
cultural understanding and communication. Pluralistic Muslims do not view Western modernization as an enemy to Islam but rather
a complement.
Pluralistic (Green) Hinduism: “Truth is one but sages call it by many names”; this famous quote demonstrates how Hinduism
naturally has a very pluralistic shape (the contours of the religion itself show a high degree of acceptance and embrace of other
traditions). Pluralistic Hindus begin to seek out other traditions to help balance and complement their own view.
Integral (Turquoise) Buddhism: Adopting a developmental perspective allows Integral Buddhists to embrace the depth and wisdom
offered at all levels of their tradition while simultaneously transcending the limitations. Integral Buddhist have clearly outlined the
stages of religious orientation within their tradition and make every attempt to honor as many perspectives as possible; recognizing
the fundamental pronouns of I, We, and It as variations of the Buddha, the Dharma, and the Sangha.
Integral (Turquoise) Christianity: This level of Christianity includes the important contributions of all previous levels especially
those of reflection offered by orange and those of universal acceptance available at green. Like the Integral Buddhists, Christians at
this altitude have outlined maps of Christianity at each rung of the infinite ladder. They also prepare for future levels of
understanding and interpretation to unfold and they help to usher fellow Christian adherents up the spectrum. From this level, Christ
is seen as an example for others to follow, rather than the one and only exception allowed to recognize unity with God.
And so the ladder of psychological development grows and expands, and will consistently do so across all traditions for as long as
humanity continues to evolve. In other words, we might say that the ladder of religious orientation is infinite or ever-increasing in
altitude. In addition to the ladders mentioned above, there is of course also a Taoist ladder, a Jewish ladder, a Confucian ladder, a
Sikh ladder, etc. All religious systems are simply open vessels waiting to be filled by varying levels of consciousness.
We are living in an extraordinary period in history. For the first time, all of the world’s religious systems and various academic
disciplines are open for study and contemplation instantaneously to anyone with a secure Internet connection. Google has given us
all the capacity of omniscience once thought of as divine. Anything we might ever want to know can be transmitted in seconds.
Such a revolution of information is causing a major shift in human consciousness – an evolutionary mutation, if you will. An
integral awareness is beginning to emerge that is not only pluralistic (i.e. willing to embrace all other traditions) but one that also
recognizes the significance of depth and development. Value judgments and hierarchies, tools abandoned during the pluralistic stage
are now back and functioning in full force at the integral altitude. Recognizing depth allows us to declare that higher stages of
growth and development (i.e., rational, pluralistic, and integral stages) are valued slightly more than those lower stages (magic,
mythic) precisely because with further development comes more compassion, more embrace, and more skills that enable one to
take on more perspectives. With these newly discovered distinctions we find the world of religious traditions dramatically re-
organized and simplified by an integral awareness, an awareness eager and willing to create new maps for fellow travelers to follow.
An integral awareness is emerging that is comprehensive in both view and scope.
More specifically, the reader may ask: How is a poetic and deeply spiritual work of art like Suicide Dictionary related to such an
intricate, complicated, and newly emerging framework? Suicide Dictionary’s aperspectival transmission is possible precisely
because its author is deeply embedded in an integral religious orientation. All prose, plot, and dialogue stem from a soil rich with the
above distinctions in mind.
A Trans-Traditional Wisdom Book
“To transcend and include the great religious traditions of our past into one prophetic narrative for an integral consciousness.” This
could have very well been the vision of Paul Lonely as he undertook writing Suicide Dictionary.
Volume One of Suicide Dictionary offers a creative approach to spiritual transmission from an integral religious orientation. The
flow of verse and the poetic spells magically wrap the reader in a blanket of creativity. But contrary to some creative endeavors,
Suicide Dictionary is a piece of sacred art drenched with purpose, intention, and direction.
Over the next several pages I hope to provide just a taste of how Suicide Dictionary reveals itself as a piece worthy of being called
an "integral wisdom book." To begin we must ask the question, "What is an integral wisdom book?” Surely, an integral wisdom
book would be something produced out of an integral level of religious orientation. In other words, the author of an integral wisdom
book would have naturally progressed through all available rungs on the ladder of spiritual development. As a result, the text itself
would likely exhibit signature characteristics of an integral altitude. For instance, we could expect an integral wisdom book to
express a perspective that is at the very least world-centric (all sentient beings are included in a field of compassionate embrace and
awareness). We certainly would expect an integral wisdom book to be trans-traditional (embracing all traditions but not limited by
any one in particular; beyond tradition). Finally, we could expect an integral wisdom book to include a deep understanding of both
depth and development. That is, an integral wisdom book would be familiar with the various ladders of religious orientation
expounded in each of our world’s major religious traditions.
Suicide Dictionary joyously demonstrates each of these signature characteristics. For example, the following dialogue excerpted
from entry fifty-two is a clear acknowledgement that there exist distinct levels of religious orientation:
52 1abide
----If you bring forth what is within you, Abbot Ezra says, what you bring forth will save you. If you do not bring forth what is
within you, what you do not bring forth will destroy you.
----That’s Yeshua from the Gospel of Thomas, Issak Kidwell says wrapping his Rosary beads around the base of his ring finger.
Discovered at Nag Hammadi in a mountain honey-combed with hundreds of Egyptian caves.
----For orthodox Christians, Martin Fugat says while crossing himself, the transformational power of this Jewish bodhisattva sits
trapped in their brains like a breathing fossil.
----Because consciousness is stratified, Abbot Ezra says. Like layers of the Earth. Yeshua’s message is waiting to be excavated.
----So we Quantum Catholics need to encourage a generation of spiritual archaeologists, Issak Kidwell says.
----And that would be the simple part, Martin Fugat says. After excavation comes integration. The artifacts from each level must
be recognized and then embraced.
----And after integration comes activation, Abbot Ezra says. This lack of knowledge leaves mythical religion stuck on an
unrevolving Ferris Wheel.
----The leaders of these institutions, Issak Kidwell says, must be made to realize that this Wheel has cogs for a purpose. Their
responsibility is not to bring the gears before and after to a grinding halt. Their vocation is the transference of energy to the
intermeshing gear in waiting.
----This applies to Muslims, Martin Fugat says, Buddhists, Hindus, Sikhs, and Jews until infinity.
----Excavate, integrate, activate, Abbot Ezra says. This is the Quantum Aggiornamento.
At the beginning of this prose entry when Abbot Ezra speaks of "bringing forth what is within you", he is pointing out to the reader
not only their innate potential for state access (gross, subtle, causal, and non-dual) but also the need to advance their dominant
interpretive structure to the upper rungs of the spectrum of consciousness. By "bringing forth what is within you", the reader will
be able to experience and then interpret Yeshua's message (i.e., Christ Consciousness) from the highest possible altitudes now
accessible in our time.
In the above excerpt, Paul Lonely's idea of "excavation" is important for two reasons. First, the idea points out to the reader that
one must look back to the spiritual geniuses of our past (i.e., Christ, Krishna, Buddha etc.) for teachings on non-dual states of
awareness. Second, he is asking the reader to identify the multiple levels of interpretative structures (altitudes) through which every
human being must evolve on their way to the most advanced rungs on the ladder. By calling Jesus a "breathing fossil", Paul Lonely
is alluding to the need for an integral interpretation or experience of Christ's message which, in essence, is freeing it from the
"fossilized" versions of a more mythical Christianity. This idea is revisited at the end of the entry when Lonely writes of mythical
religion attempting to halt the turning of a Ferris wheel; thus highlighting the necessity of recognizing the importance of continual
change and the disasters that can result if one particular level tries to refrain our natural evolution.
To conclude this entry, Paul Lonely emphasizes "integration" and then "activation". By "integration" he means, once again, the
recognition that developmental stages exist, stages that can be deciphered and then integrated into a freedom and fullness of being.
Notice here that Lonely is quick to point out, "This applies to Muslims, Buddhists, Hindus, Sikhs and Jews until infinity." This
reveals, yet again, his desire to inform the reader that distinct levels of religious orientation are present in all religious traditions;
levels that must be transcended and included in their healthiest forms as one dives more and more deeply into a holistic embrace.
The final lesson of the entry, what Lonely calls "activation", involves the actual application of these new world-spaces to the
"outside" world; thus leading to an "Aggiornamento" or updating.
A similar message emphasizing a "spectrum of consciousness" applicable to all religious traditions is echoed throughout the many
prose entries of Suicide Dictionary. In addition, the same knowledge is also accentuated numerous times in the wonderful
collection of sonnets in Book One. Now, the question must be asked: Is the simple acknowledgement of depth and development
enough to endow Suicide Dictionary with the title integral wisdom book?
In addition to acknowledging development, as stated above, an integral wisdom book would surely be both world-centric and trans-
traditional – which means the writer has transcended tendencies of ego-centricity (care and compassion do not extend beyond
oneself) and ethno-centricity (care and compassion do not extend beyond one’s family, social group, or race). Paul lonely is never
shy to allow his characters to express a truly world-centric perspective or higher. Nowhere is this world-centric and trans-
traditional approach clearer than in entry ten. The five pillars of Islam are explained, and in doing so the monks offer a trans-
traditional translation of religious practices into other faiths:
10 1monastic abacus
----The first of the five pillars, Simon Warner says, shahadah in Arabic, is an affirmation of the oneness of God and a belief in
Muhammad, may peace be upon him, as his prophet.
----And remember, Abbot Ezra says, Allah is not only the God of the Muslims. Al lah means ‘the Divinity’ in Arabic, a single God.
Allah is none other than the God of Moses and Yeshua.
----Orthodoxy, Abe Hendrik says. The synchronicity of inward observance.
----Next is salat, Simon Warner says. Ritual prayer five times a day pointing towards the Ka’ba.
----A cube-shaped structure in Mecca, Abbot Ezra says. Built by Abraham and his son born of Hagar, Ishmael.
----Same as meditating, adoration, reciting of psalms, or centering prayer, Abe Hendrik says.
----Number three is zakat or alms-giving, Simon Warner says. A pure offering of one’s wealth for those people in need.
----For true Muslims, Abbot Ezra says, stock-piling one’s wealth to build a private fortune is debilitating to the ummah, or
community.
----A focus on social justice, Abe Hendrik says.
----The fourth and fifth rukn, Simon Warner says, are fasting during the month of Ramadan and participation in the hajj.
----Ramadan, Abbot Ezra says, is the month the original Qur’anic revelations were sent to Muhammad with the arch-angel, Gabriel,
dictating. The hajj is a pilgrimage to Mecca.
----Orthopraxy, Abe Hendrik says. The synchronicity of outward observance.
After reading and contemplating this entry, one becomes certain that the monks of Rainbow Abbey are doing their best to honor and
include all sentient beings in an intimate embrace. Although much of Suicide Dictionary is written in a way that honors and blends
our multitude of religious traditions in a manner that is blatantly obvious to the reader (like the excerpt above); there are also
wonderfully subtle instances of this same tactic that can be discovered by paying extremely close attention to the nuances of the
work. I quote part one of entry seven in full:
7 1abaca
----The banana, Taft Merryweather says to a crowded lecture hall, is any variety of tropical or sub-tropical plants of the genus
Musa that bear clusters of long yellow or reddish fruits. There are sixty-seven species and more than two hundred varieties of
Musa. Bananas may have been cultivated as early as one thousand years before the birth of Yeshua in the rain forests of Southeast
Asia, and are mentioned in the Buddhist Pali manuscripts dating back to the sixth century BCE. Arabs brought the fruit to the
Middle East and Africa in the seventh century. In 1482 the Portuguese found bananas growing as a staple food on Africa’s west
coast in what are now Gambia, Sierra Leone, and Liberia, and transplanted them to the Canary Islands. From here, the Franciscan
monk, Tomas de Berlanga, brought rootstocks to the Caribbean island of Santo Domingo in the year 1516 of the Common Era.
Here, it may seem as if Lonely is merely supplying the reader with a pointless non-fictional account of the history of the banana.
But upon closer inspection one discovers that, first, the word "Musa" is Latin for Moses (an icon of Judaism). After mentioning
Moses, Lonely purposely slides in references to both Jesus and the Buddhist Pali Manuscripts (thus adding Christianity and
Buddhism). Next, he mentions how "Arabs brought the fruit to the Middle East and Africa in the seventh century." Surely this is
his sly way of pointing to the fact that the "creation" of Islam by Muhammad and the subsequent spread of the Muslim world began
in the seventh century. He wraps up this section by noting the involvement of a Catholic monk in the spread of this fruit to the
New World.
In this entry, without being overzealous, Paul Lonely has provided an intriguing and highly creative method that points to both a
world-centric awareness and a trans-traditional stance. In just a handful of lines, Lonely is able to blend the histories of at least four
major traditions. And after the many early clarion calls for "Triple Vision" (i.e., an embracing of Christians, Jews, and Muslims),
the reader is able to see how this entry is a conscious continuation of the story at hand. Which, once again, reveals the intricate
nature and amazing craftsmanship that has gone into the writing of Suicide Dictionary.
To conclude, it is important to notice that throughout Suicide Dictionary Paul Lonely is not merely tolerating all of our beautiful
religious traditions. It is also of the essence to note that neither is he engaging in a post-modern nonchalant relativistic dance.
Although both of these positions are to be highly commended, the reader is invited to discover that Paul Lonely is approaching his
work from a compassionate integral awareness and is thus able to fully and authentically embrace all traditions at once. This
capacity to authentically embrace all traditions simultaneously may very well be the beginning of a new tradition in and of itself.
One that is ready (and may be calling for) it's own set of wisdom books.
In years to come, Suicide Dictionary will be looked upon as a work of art regardless of what level of consciousness the reader
might bring to its pages. Its flowing stanzas leave silk strands of wisdom for those at rational, pluralistic, and mythic levels alike.
But for those lucky few souls who can meet each word, each reflection, and each poem with an integral lens, Suicide Dictionary
sings back in perfect harmony. The resonance that emerges when the altitudes of reader and author meet on equal ground is
nothing less than divine. As turquoise notes drift away in the wind, the reader is left riding a chord of bliss.
Overflowing,
Dustin DiPerna
New York, Spring 2007
www.InfiniteLadder.com
By Dustin DiPerna
Far too often, books represent a mediocre reflection of all that’s come before; the same
ideas expressed in different words – identical textures softly dissected and examined by the
intellect of fresh readers. Creativity exists to be sure…but for the most part, works of art
and writing remain lost in a sea of normalcy. Creativity drifts into the trap of our culturally
conditioned expectations; budding ideas are restricted to the dominant center of gravity of
our collective level of consciousness. As if translating a sentence from one language to
another, artistic expressions are often nothing more than creative translations. The
alterations are superficial, horizontal in nature. The depth and meaning behind the
expressions remain unchanged. Thus stands 99% of all that we read, see, and enjoy. We
are left today with a boiling pot of horizontal creativity.
As literary and artistic consumers, we are seldom offered novel gifts expressed from an
entirely new level of awareness. Rarely are we exposed to ideas that have thrashed free
from our cultural molds in order to honor a place of genuine authenticity. Every once in a
while, however, there is a break in the pattern and a work of literature emerges that is truly
unique. Sometimes a book presents itself that is so novel, it actually transcends the
boundaries of the norm. On these rare occasions, we bear witness to a vertical shift in
literary dimension. New levels of depth and meaning are manifested instantaneously. When
these unique flowers blossom we, as readers, are offered an opportunity to ride the sweet
scent of vertical creativity. When pieces of literary genius are able to break the mold of
normalcy and preconditioned patterns they provide us all with a chance to evolve
consciousness to the next inevitable stage. Transcending but including all that has come
before it, the fruits of vertical creativity are transformative.
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