Tag: healing

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: 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: Healing Ourselves, Healing Our World (Essay 1 of Series)

The labyrinth of Chartres cathedral

When I first created the working title for this essay in parallel with a mini course on the topic, the subtitle I used was “Transforming Ourselves, Transforming our World.” However, when asked to shorten the description for the announcement, I returned it with the subtitle, “Healing Ourselves…”  Once I discovered my “error” I quickly made a note to send an email to correct it. However, upon reflection, I realized that “healing” was a more fitting term for this initial essay on spiritual activism, because as I have learned from study of various models of the spiritual journey and my life experience, this journey, a life-long endeavor, typically begins with some phase of inner healing.

For the last eight months, I have been studying Dante’s Divine Comedy. Thanks to a brilliant teacher and guide, Mark Vernon, author of the book, “Dante’s Divine Comedy: A Guide for the Spiritual Journey,” the treasure of Dante’s masterpiece has become accessible to me for the first time (I highly encourage you to check out Vernon’s book and/or his YouTube Channel). In the Divine Comedy, Dante used the classical Christian “3-Fold Way” of purgation (Inferno), illumination (Purgatorio), and union(Paradiso) to illuminate the spiritual journey.

For this essay series on the topic of spiritual activism, I will use the modern terms healing, maturation, and transformation in place of these traditional terms. In addition, I would like to emphasize that this 3-Fold Way stage model of the spiritual journey is one of multiple models that attempt to provide a conceptual framework for spiritual life. In addition, as cautioned by various spiritual teachers I have read (e.g., Thomas Keating, Richard Rohr), these stages are not neatly linear but more interwoven and “spirally” like a strand of DNA and make up an ineffable adventure of a lifetime. In addition, it is also important to note that if one engages the body, mind, and emotions along with intentional practices (e.g., self-observation, meditation, prayer, fasting, etc.) to heal, mature, and transform spiritually, the process can be deepened and accelerated (see Ken Wilber’s Integral Theory writings or my blog essays on Wilber’s work).

Interestingly, I recently heard a teaching by American psychologist, mystic, author, and former monk, James Finley stating that we humans like to jump to transformation and the mystical and avoid healing and the ordinary because the latter are painful, but we cannot. He further added that we need to understand that God is in the healing and ordinary as much as the transformative and mystical.

Reflection on these topics and the need to prepare for the mini-course I agreed to offer on this topic, inspired me to commit to creating a series of essays on being and becoming a spiritual activist. These two decisions were heavily influenced by over 20 years of activism and my longtime study of religious and non-religious systems of self-transformation to include but not limited to Contemplative Christianity, Buddhism, the 12-Steps, Integral Theory (Ken Wilber), and the Fourth Way.

Before I move into discussing the healing stage of the spiritual journey, I would like to offer my working definition of the concept of spiritual activism. By spiritual activism, I am referring to intentional reforming words and actions for greater harmony, justice, or the common good, inspired by a growing understanding (and possibly direct experience) of the ultimate unity or oneness of all life coupled with an intensifying love for others, life, and the Source (i.e., God, Ground of Being, Allah, Divine Light, Eternal Love, etc.) fostered and deepened, in part, by regular spiritual practices. I will return to the topic of spiritual practices and disciplines in a future essay.

So, where to begin the healing phase of this spiritual journey? As American Buddhist nun, Pema Chodron, teaches, “you start where you are” which for most of us is in a state that spiritual teachers often call “lostness” or simply being “asleep.” Of course, we usually do not know we are spiritually asleep until something happens (e.g., COVID, a divorce, employment loss, a terminal diagnosis, a death of a loved one, etc.), and our world falls apart or our life reaches a point of unmanageability due to an addiction to drugs, alcohol, sex, gambling, etc. While these are extremely difficult life circumstances, these periods can propel us into a spiritual awakening by shaking and shattering our world (internal and external) to allow the light of a new perspective in and to ignite a spark of hope for a new way of living.

To be continued.