Re-post with correction
The Fundamental Human Option
Category: consciousness
Spiritual Activism: Receiving and Responding to Inspirations of Divine Energy (last essay of series)
For this seventh and final essay of this series, I return to the revised definition of spiritual activism I offered in essay two.
Spiritual activism: Intentionally reforming (i.e., challenging to the status quo/business as usual) words and actions for the common good (and/or justice for vulnerable and/or oppressed people, animals, nature, etc.), informed and inspired by a growing understanding (and possibly direct experience) of the ultimate unity of all life coupled with an intensifying inner love for others, life, and the Spirit of Life (i.e., God, Ground of Being, Universal Love, Divine Light, etc.) AND, over time, a deep healing/ liberation/recovery from destructive habitual patterns, in part, by regular, consistent, long-term spiritual practices.
Yes, there is a lot to work with in this definition of spiritual activism. Thus, I invite you to read and reread it aloud, slowly. With that working definition refresh, let us also return to Dante’s Divine Comedy. You may recall that Dante began his journey lost in the dark woods until Virgil arrived and offered him guidance to the Mount of Joy visible in the distance but blocked by three beasts (see essay #5).
With Virgil’s guidance as well as much inner work along the way, Dante makes his way from the dark woods to a bright green, light filled forest, the final level of Purgatory, the Garden of Earthly Paradise where Virgil crowns him the lord of himself (i.e., self-awareness & self-mastery). As Vernon highlights, Dante’s motivation is now pure; his will correctly oriented, and his heart is free to love fully and genuinely. Virgil then bids Dante farewell and departs as reason has taken Dante as far as it can to the border of Paradise (i.e., the transformation/union phase of the spiritual journey). Beatrice (symbol of love) enters the story and becomes his primary guide into Paradise (Note: I am barely scratching the surface of this timeless classical masterpiece. I encourage you to explore it directly yourself along with the assistance of Vernon’s Dante’s Divine Comedy: A Guide for the Spiritual Journey and/or Dante’s Road: The Journey Home for the Modern Soul by Marc Thomas Shaw).
As beautifully illustrated in Dante’s Divine Comedy, the transformative/union phase of the “3-Fold Way” necessitates a letting go of rational understanding; a dropping of preconceived notions and an opening of mind to more unitive ways of knowing while also surrendering to the flow of divine intelligence and energy. From my limited understanding of Taoism, we could also refer to this as wuwei or entering a state of active receptivity. In this state of active receptivity, we open ourselves to the flow of life energy or life force (aka, Holy Spirit, ruach, shakti, chi, etc.) and to the fresh inspirations or movements of the soul that may arise as we surrender our personal agendas.
It is important to note that this is a practice of a lifetime that requires discernment and humility, self-honesty, and openness to feedback themes (Note: If multiple people provide similar feedback, there may be something there to examine). It is also helpful to observe the impact actions have on others—unifying or divisive, helpful or hurtful, constructive or destructive? However, most if not all the systems of self-transformation I have studied and worked with directly emphasize the need for detachment to specific outcomes or results. In other words, assuming good intentions, right effort, and an authentic discernment process, we follow the inspirations and “we let go and let God.” It is critical to reemphasize the necessity for regular self-observation and examination of conscience, in addition to engaging in reality checks with a trusted friend, coach, or spiritual director. Humans have blind spots, shortcomings, and biases. We are all a work in progress! We are going to fail and fall, repeatedly; however, that is the path of healing, maturation, and transformation.
I am going to conclude this series on the topic of spiritual activism with this final essay even though there is much I have not covered adequately. Therefore, if you have not yet chosen a holistic and comprehensive system of self-transformation, please do so before moving on from this essay and series, because as highlighted by Brant Cortright in his book, Psychotherapy and Spirit, “People generally think of the spiritual path as safe-if not easy, then at least a protective haven from the existential insecurity of life, a soothing balm from the inevitable anxieties, fears, and pain of living. But like any great endeavor, the spiritual journey also has its risks and dangers.”
We live in amazing times with the world’s wisdom traditions at our fingertips; however, simply reading these essays or a book or two on spirituality will have little value. The value comes from adopting a way of life that nurtures healing, maturation, wholeness, and transformation over the course of a lifetime. Happy travels fellow sojourner and spiritual activist! Our world needs YOU!
Spiritual Activism: Replacing Vices with Virtues and Growing Up (Essay 5 of Series)
As we continue our journey to spiritual activism, we pick up the fifth essay of this series with where we left off–releasing the charge of an emotional trigger and replacing a habituated destructive reaction (or vice) with a fresh life-affirming response (or virtue). As repeatedly stated, this is much easier to talk about than actualize. Thus, please be compassionate and patient with yourself when you repeatedly fall short. The key point is to continue the full practice (i.e., all core elements of an integrative/holistic/integral life practice (see Essays 1-4 of this series) because over time, with right effort, diligence, and practice, you will feel interior shifts and experience changes in your life and relationships.
It is important to reiterate that while “right effort” is an obvious essential dimension of the inner journey, it is only a part of the sacred mystery of “deep change” along with the paradoxical surrendering of the will (e.g., Step 1 of the Twelve Steps). Coupled with right effort and surrender of self-will is the incomprehensible “Infinite Spirit of Love, Light, and Life” known as Grace in the Christian tradition, freely and generously bestowed upon us as we authentically turn away from destructive ways of being and toward life-affirming ways of being.
Now let us return to Dante’s Divine Comedy (DC) as you may recall that my study of this classical work with the help of guide, Mark Vernon, inspired my decision to embark on this essay series. You may also recall that Dante begins his journey by finding himself lost in the woods:
Midway in our life’s journey, I went astray
from the straight road and woke to find myself
alone in the dark wood.
Shortly after this realization, he lifts his eyes and sees the sun rising which fills him with joy and hope, so he starts toward the mountain he sees in the distance. However, he is suddenly stopped in his tracks by three beasts. While commentaries may differ here, these three beasts are often noted as symbols of the gates of the cardinal vices–lust of life (the lion of wrath, envy, and pride), lust of the eyes (the leopard of greed and worldly sorrow, and lust of the flesh (the wolf of sexual lust, gluttony, and sloth). The three beasts stop Dante in his tracks until his guide, Virgil (a symbol of reason) shows up to support and guide him through Hell then Purgatory as there is no direct ascent up the mountain (the Mount of Joy) and past the three beasts toward the desired destination, the mountain peak of joy (Paradiso).
Dante orients his journey and the first two parts of the DC around the Cardinal Vices and Virtues associated with ancient Greek Philosophy and Christianity. While world religions and philosophies differ in beliefs, doctrines, and practices, there are more similarities than differences amongst them in the realm of desirable character traits of followers or ways of relating and living in society (i.e., virtues).
Martin Seligman, American psychologist, author, educator and founder of positive psychology, and fellow researchers in the field studied major religions and philosophical traditions and identified six virtues (see image below) common to cultures across the ages.
(Source: https://positivepsychology.com/classification-character-strengths-virtues/)
Over time (yes, much time—no quick fix here), as we genuinely seek to replace vices with virtues, we slowly become reoriented to new, higher ways of being human. This reorientation then begins to infuse our activism, and overall life, with greater wisdom, justice, courage, humanity, transcendence, and moderation while opening us further to the transformative power of Divine Love, Light, and Life or the Good, the True, and the Beautiful, the three core domains of philosophy and religion.
To be continued.
Spiritual Activism: Releasing the Charge of Afflictive Emotions (Essay 4 of Series)
As we pick up the next leg of our journey to spiritual activism, let us review where we are now. We have our meditation or centering prayer-contemplation practice (ideally, a consistent daily practice of at least 15 minutes/day at a regular time which one slowly, gently builds upon to at least 30 minutes a day not to exceed an hour a day unless one is working with a reputable, advanced spiritual teacher).
We selected and have begun studying our initial map of the territory –a trustworthy, comprehensive psycho-spiritual conceptual framework (see essays 1-3 of this series for some options). We have a spiritual friend and/or a support group with whom we can authentically discuss our efforts and experiences. We also may be journaling and working with a therapist, coach, or spiritual director.
As part of our ongoing healing phase of our journey, we are also practicing self-observation with the intention of “recognizing” when afflictive or negative emotions arise within us, and we are starting to cultivate the capacity to “refrain” from associated hurtful and destructive habituated reactions and patterns.
As we continue these practices (remember this is a life-long spirally journey!), we may notice that we are becoming less reactive, more self-aware, and more able to self-regulate. Thus, we can start to move further into the maturation phase of our three-phase model of the journey to spiritual activism–healing, maturation, and transformation coupled by the increasing arising of and responsiveness to heart-felt inspiration for action that decreases suffering and increases justice, harmony, ecological sustainability, etc. in the world.
Now we are ready to add releasing and replacing to our practice of recognizing and refraining. First, we can release some of the charge of an afflictive emotion or memory with the help of simple techniques such as “pausing” and taking a few deep breaths, or gently putting attention on one’s feet while feeling contact with the floor below. These can be coupled with a silent inner statement of an internal observation, such as “anger arising” which allows for recognition/acceptance of an emotion and restraint while constructively discharging potentially charged energy coupled with an emotion.
According to psychology and neuroscience, it only takes 90 seconds for charged emotional reactions to work their way through our bodies. Thus, if/when a trigger emotion lasts longer than that, we are feeding it with our thoughts and perpetuating the effects on self and others. While recorded over 15 years ago, Dr. Jill Taylor’s TedTalk (and related book, A Stroke of Insight) is as inspiring and relevant now as it was then on this topic.
With some of the energy surge of an afflictive emotion released, we can now replace a negative reactionary habit with a preferred mode of being or ideal. This next phase moves us into the domain of values and ethics which for many people is associated with their faith tradition or spiritual path. Thus, I encourage you to select the values and ethical ideals that most inspire and move your heart to a higher good (e.g., compassion, sustainability, stewardship, justice, etc.) and away from automatic self-centered, negative, hurtful, and destructive modes of being. This replacing phase marks a conscious choice to more mature, responsible, and compassionate speech and actions, and can include a supportive silent prayer, mantra, or saying in the moment such as “love is my decision,” “I have more than enough,” “time is my friend,” the Buddhist Loving Kindness mantra (or metta), or some other anchor word, scripture, mantra or the 12-Step slogans (e.g., “Keep it Simple”).
There are many options for support here to include scripture and literature from one’s chosen or inherited religious tradition or spiritual path. I have benefited from the study of many teachers across the world’s wisdom traditions. Thus, while I have been shaped and inspired by my study and practice of world religions and philosophy, I most resonant with the values taught and lived by Christ Jesus in the Christian Gospels, the Unitarian Universalist Seven Principles, and the Eightfold Path of Buddhism.
In addition, virtue ethics, with roots in Greek philosophy and Christian writings on virtues and vices is and has been highly informative, instructive, and inspirational to me. Most recently, this material includes Brant Pitre’s writings on the topic in his book, Introduction to the Spiritual Life, and Rebecca Konyndyk DeYoung’s book, Glittering Vices.
To be continued
Spiritual Activism: Recognizing the Shadow (Essay 3 of Series)
Before I pick up where I left off in the second essay of this series, I would like to give expression to a relevant teaching that I was reminded of while reading the book, “Matthew Fox: Essential Writings on Creation Spirituality” by Charles Burack. The teaching highlights the necessity of affirming the “original blessing” (from Aquinas’ “original goodness”) of human life as central to beginning the spiritual journey to wholeness and holiness.
Reading this work on Fox’s writings reminded me of my initial encounter with his teachings on “original blessing” (versus original sin) that I encountered in the 90’s while reading his book, “Creation Spirituality” on the urging of a friend who was then a student of his Oakland, CA based school, University of Creation Spirituality. At the time, while an exciting revolutionary concept to me, it did not land on “fertile soil.” Thankfully, my 7-year deep study and practice of Buddhism from 2010-2017, particularly Shambhala Buddhism and the writings of Pema Chodron and Chogyan Trungpa Rimpoche (1939-1987) provided the necessary compost to reawaken and revitalize the dormant mental seed planted which blossomed into a flower of liberation during a Buddhist meditation retreat weekend early in this period.
For readers with traditional Christian backgrounds (and thus most likely the “original sin” malaise), (re)awakening to this truth is especially important before starting this type of deep healing work, and I was remiss in not including that statement earlier. (For more on the concept of “original blessing” I encourage you to read one of the many books authored by American priest and theologian, Matthew Fox.
If we return to Dante’s “Divine Comedy,” the source of the inspiration for embarking on this adventure to author this essay series on the topic of spiritual activism, we can see this necessity present in Dante’s journey. Initially, Dante informs his guide, Virgil, that he is not strong enough for the first leg of the journey—hell. However, after Virgil explains that he is there to assist him, because Beatrice asked him to do so out of her concern and love for him, Dante musters the courage to follow Virgil through the Gate of Hell. This revelation of Beatrice’s love and his lovability (i.e., original goodness) fuels his courage to face his fears.
Now, picking up where I left off. As stated in the second essay of this series on spiritual activism, internal seeing and recognition of habituated destructive life patterns– the inner capacities cultivated, over time, by regular self-observation practices along with daily meditation and prayer– are the beginnings of freedom from them.
If/when one is serious about making deep personal change, these difficult and painful realizations source the motivation to attempt the challenging act of refraining from a habituated reaction. Notice the word, “attempt” here. Refraining from habituated reactions takes effort and practice. One may not do so in the first few attempts. One may fall short a lot; however, over time one develops the capacity to notice the habituated pattern arise in one’s being sooner and sooner and sooner such that one day the person will be able to catch “the train” right as it starts to depart the station. At that point, they will be able to refrain and replace or reorient to the desired ideal, mode, or way of being.
Usually one uncovers past hurts, woundedness, untruths, shadow elements, and outmoded thinking underneath habituated patterns during this healing phase of the journey, which as highlighted previously is continuous and spiral-like versus linear. Again, not pleasant, but liberating. Stay with it but expect an internal fight.
An internal fight is to be expected as one’s small self, ego, or operational self is challenged by this work. There is an aspect of the psyche that is threatened by this inner work of healing, maturing, and transforming to being and becoming a spiritual activist (aka, a “transformed nonconformist” MLK Jr). Thus, it is essential that you find support for your journey to include a comprehensive framework to inform, guide, and provide insight into the complex internal process underway.
Personally, I have benefited from several such frameworks to include Integral Life Practice (Ken Wilber and Terry Patten), Psychosynthesis (Roberto Assagioli), the Fourth Way (especially the writings of Ted & Rebecca Nottingham), as well as Contemplative Christianity (Thomas Keating, Richard Rohr, Cynthia Bourgeault), and as mentioned previously, Buddhism, especially the work of American Buddhist nun, Pema Chodron whose writings I highly recommend for this phase of the journey especially, “No Time to Lose: A Timely Guide to the Way of the Bodhisattva or the section of this book presented in her work, “Don’t Bite the Hook.”)
Of note, I briefly cover these frameworks and traditions as well as cautions for the spiritual journey in my book, “Ten Developmental Themes of Mindful Leaders. The book version is available on my website as a free PDF download and an audio version available via Audible. I have also authored essays on some of them which are available on my website as well.
In addition to adopting and studying at least one of these schools, traditions, or frameworks, you may want to journal, and work with a therapist and/or reputable support group especially during the initial phase of this work. Minimally, I encourage you to have at least one trusted support person you can authentically discuss your experience with who will objectively listen without offering unsolicited advice.
To be continued.
Spiritual Activism: Embracing Healing and Self-Discovery (Essay 2 of Series)
For this second essay on the topic of spiritual activism, I would first like to refine my working definition of the concept to the following:
Intentionally reforming (i.e., challenging to the status quo/business as usual) words and actions for the common good, informed and inspired by a growing understanding (and possibly direct experience) of the ultimate unity of all life coupled with an intensifying love for others, life, and the Source (i.e., God, Ground of Being, Universal Love, Divine Light etc.) AND, over time, a deep healing/ liberation/recovery from destructive habitual patterns, in part, by regular, consistent, long-term spiritual practices.
After posting the first essay on this topic, I realized that my initial definition did not explicitly capture the deep healing component of the spiritual journey that I intended. This latest definition attempts to do so with, “AND, over time…”
While different terms are used in the inner traditions of our world religions as well as paths of personal transformation not directly associated with a specific religion (e.g., The Fourth Way), spiritual healing or awakening from spiritual sleep requires the choice to turn inward to begin self-observation with an open, compassionate, honest orientation to increase self-awareness or self-knowledge.
The beginning of awakening from spiritual sleep is to first acknowledge that one is asleep, and that there is a painful degree of discontent present or perhaps, an element of unmanageability to our life (many of us avoid this work until reaching this point). We admit to ourselves and the God of our understanding, “no, I truly do not, got this.” Through regular self-observation, we begin to notice our habitual patterns and character defects (Twelve Steps), negativities (the Fourth Way), or shadow (Carl Jung). As difficult as it is to explain, we begin the spiritual healing or liberation process as soon as we start to see these aspects of ourselves, because they reveal a distinct observing self from the destructive act or mode of being.
As stated in essay one of this series, the material that I share in these essays on spiritual activism is not original. It comes from the systems of personal transformation, those associated directly with religions and some that are not, that I have studied over 20+ years. However, I may not always be able to remember which tradition or what teacher I may have received a teaching from, but I will strive to make those connections for readers. Of note, the world’s religious traditions all have inner spiritual traditions (i.e., paths to spiritual healing, maturation, transformation, and union) as well as more visible and known outer expressions or exoteric traditions with which we are more familiar.
While some spiritual paths such as the Twelve Steps integrate prayer and meditation later in the healing process, my study of and experiences with Buddhism, Contemplative Christianity, and other systems of self-transformation (e.g., the Fourth Way) inform my encouragement to consider a meditation practice, coupled with other self-observation practices, at the beginning (and throughout) of the spiritual journey process unless one has experienced severe trauma and has not yet engaged in any type of therapy or has only recently begun therapy. I am not suggesting an either/or here as I have benefited from both in my journey (i.e., traditional counseling and spiritual healing teachings and practices), but sharing my understanding of sequencing especially if/when one experienced significant trauma and has not yet engaged in any traditional counseling work.
Meditation or simply moments of silence and solitude are essential for the spiritual journey, because they support the cultivation of mental space in which greater clarity and objectivity can arise. Starting and maintaining a regular (at least five times a week if not daily) meditation or silence practice, will provide the essential foundation for the journey to spiritual activism as we begin to slow down enough to become to see ourselves and to start gaining self-awareness. Initially, this growing self-awareness can be extremely difficult. For example, when I started meditating over 15 years ago, I was shocked by the busyness of my mind, the speediness of being, and the anger underlying my activism and much of my life. This was not pleasant, but it was liberating, because I was able to start seeing and facing my habitual patterns and self-destructive and hurtful ways, which provided the needed opening for deep change work to begin.
Such internal seeing and recognizing opens the door to deep change by shedding light on the option to interrupt the automatic or habitual reaction by refraining and replacing, both simple to say but not easy to do as we all know from personal efforts to break unhealthful habits.
To be continued.
Reflections on the Universal Love of Christ, Christmas 2019
Have you ever read or listened to someone present a theory, conceptual framework, or some other school of thought for the first time and felt completed disoriented by it on the one hand and at the same time experienced an inner pull of “YES! YES!” on the other hand?
Well that is how I felt the first time I encountered the school of thought referred to as evolutionary spirituality or conscious evolution. I believe it was in 1998 when I discovered the work of Pierre Teilhard de Chardin (1881-1955).
Teilhard de Chardin, a pioneer and primary source of evolutionary spirituality overall, was a philosopher, Jesuit priest, paleontologist and geologist whose theological and philosophical work was way ahead of his time such that his ideas were perceived as a threat to the Catholic establishment. Thus, these writings were suppressed during his lifetime.
The core idea of evolutionary spirituality/conscious evolution is that we live in an unfinished universe and its ongoing development toward Universal Love includes us (the human family) and our willingness to actively participate in the evolution of consciousness in/through our lives lived in the world.
In 1998 and now, this work lights me up—it opens my mind and expands my heart! In fact, whenever I’m in a state of despair, I turn to Teilhard’s work but more often contemporary teachers of evolutionary spirituality such as Barbara Marx Hubbard, Michael Dowd, and Brian Swimme. And, most recently to Franciscan friar, spiritual teacher, and author, Richard Rohr’s book, “Universal Christ.”
Thus, as we approach Christmas 2019, I’d like to highlight a few core ideas from Rohr’s book, offer a brief sample of his supportive teachings then share a few of my reflections.
But before I do, I would like to acknowledge that some of you may have instantaneous aversion to the words, “Christ” and “Jesus”– I get it, trust me. I’m a recovering Protestant. And, if that is true for you, I ask that you please set that aside for five minutes and open your mind and heart to the possibility that Rohr might just have a gift for you.
- Original Goodness, not Original Sin
Rohr: …most of the world’s great religions start with some sense of primal goodness in their creation stories. The Judeo-Christian tradition beautifully succeeded at this, with the Genesis record telling us that God called creation “good” five times in Genesis 1, and even “very good” in 1:31. The initial metaphor for creation was a garden, which is inherently positive, beautiful, growth-oriented, a place to be “cultivated and cared for”, where humans could walk naked and without shame. But after Augustine, most Christian theologies shifted from the positive vision of Genesis 1 to the darker vision of Genesis 3—the so-called fall.
I find Rohr’s teaching on Original Goodness not Original Sin a profound and essential one. From about 2008-2015, I immersed myself in Buddhism and seriously considered taking Buddhist vows. However, I chose not to do so for many reasons which I will not go into here, but I am deeply grateful for those seven years and all the benefits that resulted from that period of my life.
One of the many gifts Buddhism gave to me lies in a core teaching on the fundamental goodness of humanity and all life. I did not realize the stranglehold that the teaching of Original Sin had on my being until I truly received and digested the Buddhist teaching on Basic Goodness.
And this is evidently true for many Westerners who turn to Buddhism as Rohr addresses this topic in this book at greater depth in a section entitled, “Why the Interest in Buddhism?”
Rohr: I am convinced that in many ways Buddhism and Christianity shadow each other. They reveal each other’s blind spots. In general, Western Christians have not done contemplation very well, and Buddhism has not done action very well. Although in recent decades we are seeing the emergence of what is called “Engaged Buddhism.”
and I would add the reemergence of “Contemplative Christianity”
Rohr continues this section emphasizing the importance of both contemplation and action on the spiritual journey. I view this marriage of contemplation and action as an evolutionary imperative of our times– deeply related to the transformational shift to a theology and cosmology of a Cosmic or Universal Christ that includes you and me and ALL life.
- Jesus and Christ are two distinct beings—Jesus the Person AND the Body of Christ.
Rohr: When Christians hear the word “incarnation,” most of us think about the birth of Jesus, who personally demonstrated God’s radical unity with humanity. But in this book, I want to suggest that the first incarnation was the moment described in Genesis 1, when God joined in unity with the physical universe and became the light inside of everything.
The incarnation, then, is not only “God becoming Jesus.” It is a much broader event….Christ that the rest of us continue to encounter in other human beings, a mountain, a blade of grass, or a starling.
When I am graced to see with sacred eyes and orient my being and life from this “everything is holy now” vision, the difference is beyond description. I feel an inner shift from a ho-hum state to a state of aliveness, exuberance and reverence even in the most mundane activities such as walking our dog, Bella.
Thus, as we approach Christmas 2019, the religious holiday commemorating Jesus’s birth, I invite us to consider celebrating our amazing Cosmic Christ. As we do, we may ask ourselves what we, individually and collectively are birthing, in and through the seeds of our thoughts, words, and deeds and then seriously consider how these seeds contribute to a not- yet New Earth of Universal Love.
Peace be unto you. Amen.
Revised 12/24/20
Words of Caution for the Inner Journey of Self-Transformation
The three systems of self-transformation outlined in my book and recent blog essays offer examples of comprehensive psychospiritual approaches to the inner journey of self-transformation. The transformative practices highlighted throughout my book and essays are elements of these three and other systems of self-transformation. Thus, by themselves and isolated from the system or school of which they are part, transformative practices are limited and potentially harmful for numerous reasons.
Transformative practices isolated from the systems or schools in which they are embedded are limited and potentially harmful because the psychospiritual frameworks in which they are part provide the container for sensemaking and integration of potentially disruptive experiences that may arise from the use of these powerful practices. Remember, the purpose of these practices is inner transformation. Thus, disruption of one’s inner and, most likely, outer life is highly likely and desirable from the perspective of fulfilling this purpose. However, although such disruption is uncomfortable, the degree of discomfort must not exceed the capacities of aspirants to integrate the experiences into life in a way that allows them to function in the world. Thus, unrooted transformative practices have little developmental value and may cause harm.
Additional dangers often referred to as spiritual emergencies, include obsession with mystical experiences rather than disciplined attention to steady incremental inner shifts occurring over time through the difficult and often emotionally painful work of consistent and persistent self-observation and work with transformative practices. This lure is so seductive and persuasive that American psychologist and spiritual teacher, John Welwood coined the term, “spiritual bypassing” to warn contemporary seekers of this potential pitfall.
Furthermore, people may be in danger of ego-inflation and self-aggrandizement arising from exhilarating experiences when using transformative practices. It is critical to note that proper motivation (i.e., desire for development for constructive, preferably virtuous, reasons), humility, and a commitment to ethical living are essential elements of the three systems of self-transformation outlined, as well as the ancient-wisdom traditions highlighted in Chapter 5, and the mindfulness-based interventions and Buddhism discussed in Chapters 1 and 2. In addition, the potential for self-inflation and other forms of self-deception significantly diminish with the assistance of a spiritual friend, coach, director, or community.
The literature on spiritual emergencies also warns of the potential for physical symptoms such as uncontrollable shaking. Accompanying the growing field of transpersonal psychology is increasing awareness and understanding of these types of phenomenon such that more therapists can help clients integrate these experiences in a healthy and productive manner that facilitates growth and does not hinder it. After all, ideally, “spiritual experience is viewed as desirable and spiritual seeking is seen as natural, healthy, and in the final analysis, the only truly fulfilling answer to the challenge of existence” (Cortright, 1997, p. 158) This is certainly the case when the experience builds slowly and incrementally over time, or a sudden powerful experience arises after a solid practice and support foundation is in place to facilitate healthy integration.
Another word of caution is that if you join a psycho-spiritual group associated with any of the three contemporary systems outlined in Chapter 5 or others and the group promotes exclusion or intolerance of people outside the group, leave that group immediately and find one that does not. Exclusion or intolerance toward people outside the group is a flashing warning light of cultish tendencies. All aspirants need to avoid such groups as they are highly inconsistent with the inner journey to self-actualization and Self-realization. Also, if affiliation with a psychospiritual group or community places sexual expectations, excessive financial demands, or attempts to control the personal freedom of its members in any way, quickly move on and out!
Furthermore, while these three systems work with the psychological and spiritual dimensions of the human experience, they emphasize the psychological dimension of the spectrum. Consequently, at some point along the journey, albeit different for everyone, typically after many years of consistent practice, it may become helpful, perhaps necessary, to pick a defined spiritual path (i.e., root oneself in an established religion). I acknowledge that for many 21st-century seekers, perhaps those of us who identify as “spiritual not religious” (an inner struggle of which I am quite familiar) may reject the previous statement. This is quite understandable given the painful failings of our religious institutions over the years. However, I have come to realize that I have no need to throw the baby out with the bathwater, and I invite you to consider this as well.
As highlighted, many, if not all the world’s great religions have inner (esoteric) traditions as well as outer (exoteric) traditions. Most of us are familiar with the exoteric versions of the world religions, which typically emphasize rituals, beliefs, morals, doctrines, and creeds. In contrast, the inner traditions emphasize self-transformation and ultimately the realization of unity with and love of all life and one’s supreme identity and union with God/Spirit/Light. Others may be more at home on an interspiritual or multifaith path which emphasizes the sharing of transformative or union experiences across the religious traditions.
Whether one takes an interspiritual, an esoteric religious, or universal and nonreligious psychospiritual path, it is important to emphasize that they are all maps for the journey of self-transformation; they are not the territory. The territory is one’s life, lived and experienced such that one’s direct experiences of increasing awareness, maturity, and compassion become the barometer of the rightness of one’s chosen path as depicted by the 10 developmental themes of mindful leaders presented in Chapter Four.
However, the purpose of this book is not to provide an overview of the inner traditions of the great religions, which I am not equipped to do; rather I offer a cautionary note as it relates to the inner journey of self-transformation. If the reader would like to explore any or all of the inner traditions mentioned here, I offer a few possible references in the Additional Resources section along with resources for The Fourth Way, Psychosynthesis, Integral Life Practice, and Mindfulness.
I humbly acknowledge that while the inner journey to wholeness takes consistent and persistence “right effort” as emphasized throughout this book, there is a mysterious dimension of the journey that is completely beyond human effort. While there are different names for this mysterious dimension, I will simply call it grace as taught in the Christian tradition. Grace invites surrender, patience, humility, and detachment as it has little to nothing to do with human effort and more to do with God’s/Spirit’s/Light’s infinite love for us and all creation (see Figure).
Note: This essay is an adapted excerpt from my 2018 book, “Ten Developmental Themes of Mindful Leaders.”
Interior and Exterior Development
The Role of the Will
Metamorphosis 