Spiritual Bypassing

Following yesterday’s reflection on the need to assimilate the feminine and masculine dimensions within ourselves, another post on integrating the different aspects of our lives. John Welwood has written some excellent books on the links between relationships, psychology and spiritual growth. He draws attention to the need to ground our selves in the vulnerability of our human condition, not run away from it.  He reminds us that we exist on different dimensions, including the key one of close relationships with other people, and notes the difficulties we can have in bringing our full awareness to that area.   A key concern of his is understanding how we relate to love. One term he uses is “spiritual bypassing”, which happens when we use the spiritual life to run away from our actual life, or from human, psychological work which needs to be done.

While many teachers are extremely warm, loving, and personal in their own way, they often do not have much to say about the specifically personal side of human life.  Coming out of a philosophy based on traditional Asian societies, they may have a hard time recognizing or assessing the personal, developmental challenges facing Western students. They often do not understand the pervasive self-hatred, shame, and guilt, as well as the alienation and lack of confidence in these students. Still less do they detect the tendency toward spiritual bypassing— using spiritual ideas and practices to sidestep personal, emotional “unfinished business,” to shore up a shaky sense of self, or to belittle basic needs, feelings, and developmental tasks, all in the name of enlightenment. And so they often teach self-transcendence to students who first of all need to find some ground to stand on.

In this way, spirituality becomes just another way of rejecting one’s experience. When people use spiritual practice to try to compensate for low self-esteem, social alienation, or emotional problems, they corrupt the true nature of spiritual practice. Instead of loosening the manipulative ego that tries to control its experience, they are further strengthening it.

When someone is ill

The word “compassion” literally means “to suffer with”. It seems quite unlikely that suffering with another person would bring joy. Yet being with a person in pain, offering simple presence to someone in despair, sharing with a friend times of confusion and uncertainty. . . such experience can bring us deep joy. Not happiness, not excitement, not great satisfaction, but the quiet joy of being there for someone else and living in deep solidarity with our brothers and sisters in this human family.  Often this is a solidarity in weakness, in brokenness, in woundedness, but it leads us to the center of joy, which is sharing our humanity with others.

Henri Nouwen

Where is God?

God changes appearances every second.

Blessed is the man who can recognize him in all his disguises. One moment he is a glass of fresh water; the next, your son bouncing on your knees, or an enchanting woman, or perhaps merely a morning walk.

Nikos Kazantzakis

Happiness is here, now

What this means is that we can find our own happiness and peace of mind,  just as we are in this very moment, because it is within us.

We don’t have to change our thoughts or change ourselves into someone else.

We don’t need to think that who we are, this “me,” is not good enough, smart enough,  or lucky enough to be happy.

Dzogchen Ponlop Rinpoche

Stay awake!

It is the acceptance of death that has finally allowed me to choose life. Elizabeth Lesser

The gospel in this morning’s  liturgy is a well known one, reminding us of the need to be always on the alert for the return of the Master. It advises us to “stay awake, for you do not know the day or the hour“. We are urged to “always keep the lamps lit“. Initially understood as a reference to the immanent return of Christ,  it became applied to the awareness that life itself is precarious and that sickness and death can strike when we least expect.

This awareness of death can be very real when someone close to us is ill. However, it is also common in different wisdom traditions, including in Catholic and Buddhist practice,  to consciously reflect on death and on what legacy we would like to leave behind. The Dalai Lama recommends this as an ongoing practice, reminding us that death is part of life itself and is not bad in itself. He states that his daily meditation includes preparation for death: “Thinking about death not only serves as a preparation for dying and prompts actions that benefit future lives, but it also dramatically affects your mental perspective”

There is another way this morning’s text can be applied to our practice, not referring to the future or to our death. It simply reminds us to be awake , at every moment, to the different ways in which life presents itself, second by second. It is only in the present moment that we can fully be alive, as recent quotes on the blog remind us. We miss so much of life’s richness by not being present, or wishing to be elsewhere. We can often prefer the jabber in our heads or dreaming about some imagined future to the real life that is before us. Our minds love to be busy, running outward toward something they see and want, and then in the the next moment, turning inward toward some thought that feels good or planning for the future. The problem with this busyness, even when we are concerned with important things, is that we are not aware. We are thinking. The wisdom in this gospel text is lost if we use it just to prepare for death. We are called to be fully alert to all the ways that we can love life in each moment by being aware of what is going on.

Sunday Quote: weakness

We all are bruised reeds, whether our bruises are visible or not.  The compassionate life is the life in which we believe that strength is hidden in weakness and that true community is a fellowship of the weak

Henri Nouwen