Tag: virtues

Spiritual Activism: Reorienting to the Good, the True, and the Beautiful (Essay 6 of Series)

As we continue our journey deeper into spiritual activism, we pick up the sixth essay of this series with where we left off—replacing vices with virtues and the process of reorienting one’s being to the good, the true, and the beautiful. As I currently understand it, the good, true, and the beautiful are the common philosophical categories representing the highest expression of being within the three dimensions of the human psyche or soul—the will, the mind, and the emotions and thus in turn, in and through life lived, individually and collectively.

Individual ideals or virtues can be ordered within one of these three primary categories. Thus, as we work to reorient our being and lives in the direction of our ideals, choice by choice, day by day, it is essential to maintain honest awareness of where we are in the present (Note: Most of us need a spiritual director, friend, and/or community to help us as we can easily deceive ourselves here). All the progress made in the initial phases of our healing and maturing work provides a solid foundation of self-awareness which continues to reveal our character flaws, strengths, emotional wounds and vulnerabilities, gifts, and habitual patterns more clearly and allows us to compassionately examine how they influence and shape our lives and our happiness (Friendly reminder: This is a not a linear process but a life-long, iterative, ripening of being).

Our growing self-awareness sheds light on which of “the three beasts” (i.e., the symbols used in Dante’s DC to represent the gates of the cardinal vices highlighted in Essay 5) is the most predominant inner obstacle to our reorientation of beingness. As we start to “connect the dots” of our inner world, we can select spiritual practices most suited for facilitating ongoing deep change (i.e., reorientation).

For example, in the spiritual literature, fasting is often encouraged as an essential core practice for “lust of the flesh” (sexual lust, gluttony, and sloth); tithing and charitable giving to include money, possessions, and volunteer service for “lust of the eyes” (greed and worldly sorrow), and prayer and meditation or contemplation for “lust of life” (wrath, envy, and spiritual pride). 

It is important to reemphasize that across the world religions prayer and meditation or contemplation are essential core practices for all of us seeking to heal, mature, and transform in service to a higher common good (see chart below). There are many excellent resources, spiritual and religious, available to help inform and guide one’s selection of spiritual practices to include Richard Foster’s classic Christian guidebook, “Celebration of Discipline” and those cited in my book, Ten Developmental Themes of Mindful Leaders, Table 5.1.

Wisdom TraditionExamples of Transformative Practices Associated with Wisdom Traditions of the West
Christianity-InnerLectio Divina (sacred reading)Centering Prayer (meditation)ContemplationPrayerService
Islam-SufismChantingPrayerBreathing ExercisesMusic & Dancing/WhirlingMeditation
Judaism-KabbalahStudy of the Torah, Talmud, the Zohar and other sacred textsMeditationPrayerPilgrimages to Holy PlacesShabbat/Sabbath

Table Source: Frizzell, Denise (2018). Ten Developmental Themes of Mindful Leaders.

As stated previously, initially, and potentially for a significant period, reorienting to the good, the true, and the beautiful may feel like an inner battle. However, each time we reject a habituated destructive choice (a vice) for a desired good (a virtue or ideal), we are strengthened in our efforts by a budding inner aliveness, sense of freedom, and happiness, as well as improving interpersonal relationships, and growing life satisfaction. Over time,  we experience a growing ease or disposition for the good, true, and beautiful coupled by a simultaneous increasing distaste for our old harmful habits.

Furthermore, as we reorient more into our new, higher selves, we may notice an increasing sense of unity with other people, nature, and overall LIFE as well as an expanding love for self (not as in the selfishness of our old, false self but as in a growing dignity and self-respect), for other people, nature, and God/Spirit/Divine Source, which readies us for entering into the transforming phase of our journey to spiritual activism –receiving and responding to the movements of inspiration for the well-being of others and the common good.

To be continued.

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