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The Shining Way to the Kindom of Spirit

Of all my reflections on the topics of spirituality, psychology, and community, this post represents my best effort so far. If I write nothing more from this point, I think I’ve made a meaningful contribution.

But I’ll keep at it anyway.

A few of the “big ideas” that repeatedly make an appearance include the grounding mystery, ego strength, and genuine community. These amount to so much scaffolding providing structure for the more detailed work of clarifying what’s really going on for each of us – and for all of us.

My diagram depicts this scaffolding on the image of a grapevine plant, with its deep roots, outreaching stem and leaves, and the berry cluster announcing its ‘self-actualization’ or, as we might say, its raison d’être (reason for being).

The terms arranged along the vertical axis name specific accomplishments, intentions, and virtues which are central to our own journey of self-actualization as human beings.

My returning reader knows that by ‘self-actualization’ I am not referring to some kind of elite individual attainment of miraculous powers and supernatural abilities, but rather to the process whereby our deepest nature is gradually awakened and fully expressed.

The Great Process of our universe, with the emergence of life and its increasingly complex networks of mutuality and interdependence, has brought us at last to the brink of what I call genuine community. I will even boldly designate this as its ultimate aim: sentient, self-conscious agents living in creative and inclusive fellowship.

But how can we finally get there? With the advent of self-conscious agency, evolution has given the fulfillment or frustration of this aim over to us. It’s our choice now whether or not we will connect, for good or ill.

This awareness has long been the inspiration behind the spiritual wisdom traditions of our world cultures.

In this post we will explore what I have elsewhere named the Shining Way, referring to that bright path of deeper insights and higher truths, by the light of which humans can find their way to fulfillment and genuine community. There are many places along the way where we can get snagged and hung up, and in other posts I have analyzed the causes and consequences of these common neuroses. They all tend to culminate in the formation of convictions which lock our minds inside boxes (like thought cages) that help us feel secure and certain about things.

Here, however, I will leave pathology aside and clarify instead the key elements of the Shining Way itself. Each of us can use this description as a kind of mirror on our own life experience: How true is this of me? Where am I still growing? Where am I hung up?


Faith

This term is not to be confused with the set of beliefs, values, and practices that characterize a given religion – for example, the Christian faith, the Jewish faith, or your personal religion. Its deeper etymology reaches far below such surface expressions of religious life and into the place where consciousness simultaneously descends and expands beyond our personal identity as self-conscious agents.

Underneath and supporting ego are the mind and body, or in more technical terms a sentient nervous system and its host organism. The body metabolizes matter for the energy it needs, and this energy is used in part to electrify nerve circuits and brain networks that support our conscious experience of sensing, thinking, feeling, and willing. There is an obvious dependency of ego on mind, of mind on body, of body on matter – and as quantum science confirms, of matter on energy – all of which comprises what I name the grounding mystery.

Faith is our capacity for letting go of ego preoccupations in order to center our mind, calm our body, and simply relax into being. Those preoccupations tend to tangle us up in worry, frustration, disappointment, and fatigue. In letting go of them, at least for a few moments, we can rest back upon the deeper support of existence itself.

In ancient languages faith derived from the root meaning “to trust,” in the sense of releasing control in grateful acknowledgment of the present providence (personified in many religions as a provident presence) of reality.

Integrity

When ego can develop upon a stable foundation of faith, our personality is able to organize around its own autonomous center. Integrity is a word that means “one, whole” in the way a complex system holds together in functional harmony. Certainly this has a clear moral significance, referring to consistency in judgment and behavior across dissimilar ethical situations.

As we’re using the term here, however, integrity is even more a psychological achievement indicating a well-integrated personality. Our inner life is stable and centered (by virtue of faith) in a condition called ego strength. If ego is our centered identity in engagement with the social world around us, its strength is a virtue of how effectively our internal impulses, motives, feelings, and opinions are “held together” in a coherent and harmonious sense of self.

Empathy

You will have noticed in my diagram that the three “inner” virtues of the Shining Way are not connected in a simple linear manner. This is because our third element, empathy, is a capacity made available only to the degree that a unified sense of self allows us access to our own human experience. It helps to imagine faith and integrity as providing a calm transparency to the “atmosphere” of our inner life, which mediates a clear vision of how experiences of all kinds make us feel.

As a human being you have experienced love, frustration, failure, joy, longing, confusion, loneliness, pain and loss, among many other feelings. Notice that we are not speaking exactly of external circumstances or objective events, as much as how those circumstances and events made you feel inside. Each of us has a unique threshold of sensitivity and tolerance, along with our own set of beliefs and expectations that serve to spin meaning around our experiences. Some of us may be more sensitive or tolerant than others, but nevertheless we all know what love, longing, or loss feel like.

Empathy literally refers to the inner (em) experience (pathos) of being alive. Importantly, it is not (yet) our sensitivity to the suffering of another, which is called ‘sympathy’ (sym = with or alongside) in Greek and ‘compassion’ in Latin. And while modern Western psychology defines empathy as compassion with an added component of cognitive understanding as to what another person is going through, it is actually an intuition rooted in the depths of our own human experience.

Compassion

Only one deeply in touch with her own human experience, who has contemplated his personal experiences of life, can reach out with understanding to another who is undergoing a similar experience. With compassion, the Shining Way opens to the realm of relationships and to the inviting frontier of genuine community.

Our sensitivity to what others are going through is directly a function of our own intimacy with attachment and loss, love and loneliness, success and failure, joy and sorrow. Such empathetic self-understanding will frequently motivate us to help another in distress, confusion, or bereavement. To step into their experience with them (sym+pathos, com+passio) for the sake of providing companionship, encouragement, comfort, or consolation in their need strengthens the human bond on which genuine community depends.

Just a note on the choice of the term compassion over sympathy, even though their respective etymologies mean the same thing. In ethical discourse, sympathy has over time developed more into the idea of emotional resonance – “I feel sad because you feel sad” – while compassion has evolved the aspect of motivated behavior – “I am sad with you and want to help you feel better.”

Goodwill

Compassion, then, is more than just a desire or willingness to join another person in their suffering. Its intention is to help lessen the pain, provide support, improve conditions, to somehow assist with their healing or liberation. Goodwill is very simply a matter of willing the good, of acting benevolently in the interest of another’s health, happiness, and wellbeing. Whereas compassion is the resonance of feeling we have for someone going through an experience with which we are deeply and intimately familiar, goodwill names the variety of ways that move this feeling into action.

Without the inner clarity that comes by faith, integrity, and empathy, pity instead of true compassion might motivate our charity, but this shouldn’t be confused with what we’re calling goodwill. The “good” that is willed is much more than a tax-deductible donation, or a middle-class gesture at managing a guilty conscience. When we pity another person, we are secretly relieved that we are not in their situation: “I am sad for you.”

Charity in Western capitalist societies has become a way of aiding victims of systemic injustice, without confronting the system itself. In some instances, acting for the greater good can put us into opposition with the traditions, institutions, and authorities who profit from keeping things the way they are.

Fidelity

With goodwill we have at last entered that higher zone of human self-actualization called genuine community. When we who are inwardly grounded and securely centered make compassionate connections with others around us, our benevolent acts of kindness, generosity, advocacy, encouragement, and forgiveness conspire to create what I call the kindom of spirit.

As a kindom, genuine community arises with the awareness that we are all related as sentient and self-conscious agents. Despite the fact that each of us stands in our own separate center of identity – but we should also say precisely because of this – we can see that all of us are very much the same in our deeper nature as human beings. And as a kindom of spirit, we seek the harmony, wholeness, and wellbeing of each one, one with another, and all of us together as one.

Fidelity is faithfulness to the kindom of spirit. By its virtue we dedicate ourselves to strengthening our connections, repairing ruptures, resolving conflicts, fostering creativity, transcending fear, and nurturing our shared aspirations for the liberated life.

 

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Excavating Christmas

Let’s get out our shovels. We are searching for the true meaning of Christmas – this season that rushes upon us and is as quickly gone again.  Our quest will proceed on the analogy of an archeological dig.

Christmas ExcavationBefore even breaking the surface, one layer in the meaning of Christmas is commercial. Earlier each year, it seems, retailers are pumping the music, putting out their holiday sets, and giving us fair warning that our chance at 60% off is “this weekend only.”

Christmas is a celebration of materialism. It is time to buy – before it’s too late. All the glitzy and gaudy trinkets, the Jing Tinglers and Flu Floopers, are brought out of storage to get us in the mood. Our credit card balance after the holidays is the lingering reminder that we got bamboozled once again.

Just barely under the surface of this layer of Christmas commercialism is the figure of Santa Claus. He’s the one we’re waiting for, hoping he’ll bring us what we really want this year. Or maybe he’s the one we’re pretending to be as we swipe to satisfy the material cravings of our children.

“Santa Claus” is an informal rendering of Saint Nicolas, which suggests that this genius of package delivery logistics is somehow (or once was) a religious notable. His backstory in folk tale and legend tells of his charitable endeavors in bringing cheer to orphans and children whose families couldn’t afford the luxury of toys.

The giving of gifts brings us down yet another layer in our excavation of Christmas. We need to be reminded every year that it’s not the gift but the thought and love behind the gift that really matters. Back in the day, according to the Bible story, wise men from the east brought Baby Jesus their gifts of gold, frankincense and myrrh.

Narrative detail would probably be more important to us had Christianity remained anchored in its foundational myths. As it happened, story gave way to theology, and abstract doctrines took over from the concrete narratives that shaped the earliest Christian experience.

Stories are arranged in a system called a mythology; doctrines are arranged in a system known as orthodoxy. Stories appeal to the imagination, doctrines to the intellect.

At the doctrinal level, Christmas is about the Second Person of the Trinity (the Son), the sinful condition of humanity, the “kenosis” or self-emptying of God in becoming human. The vehicle of this incarnational miracle was a virgin, whose status as “Christotokos” (Christ-bearer) made this a central doctrine not only for Roman Catholics but Protestants as well.

Inside of story and deep along its root-line is metaphor, which is a way of representing something that eludes our conceptual grasp. Once the metaphor is offered up by creative imagination, our minds get busy weaving a meaningful pattern of storylines around it.

Stories of immaculate conceptions and virgin births can be found across the cultures. Early Christian storytellers were not the first to ponder this metaphor as a kind of doorway or passage from eternity into time. It’s important to know at this point that eternity does not mean “everlasting” or “unending,” as it is popularly (mis)understood today. Instead of “without end,” eternity refers to what is “without beginning.”

Rather than thinking of eternity as an endless extension of time, or as another realm of existence separate from this one, imagine time as we (think we) know it moving like a horizontal stream in a “forward” direction. Eternity would be represented as a perpendicular line drawn straight down along the vertical axis. The place of this intersection is not itself part of the time-stream, but always NOW. It’s not that this present moment comes to us from the future, and neither does it recede into the past. It is timeless.

Contemplating Mary and the universal metaphor of the Virgin Mother, we can begin to appreciate her value to mystics everywhere, by whatever name she is called. She is a literary symbol, a mythical archetype, and – in a celebrated paradox – the spiritual embodiment of those qualities that must be nurtured if you are to be fully present to the mystery. What qualities?

Emptiness. The opposite of emptiness is not fullness, but preoccupation. Instead of relaxing the boundary of attention and expanding your capacity for awareness, your mind becomes increasingly cluttered. Real presence is available as you are able to drop assumptions (from the past), release expectations (for the future) and surrender all distractions.

Humbleness. From the root-word humus, “humble” and its cognate “humility” carry the idea of being fully grounded. Not exalted or “full of yourself,” not inflated or disengaged from what’s going on, but fully here and now. Humility is a position of greatest strength, balance, and resilience. In the present moment you are grounded in the really real.

Faithfulness. Having little or nothing to do with orthodox beliefs, faith refers to the act of entrusting yourself to the providential support of reality in this moment. Its opposite is not doubt, but conviction, which is not about opening up to mystery (as faith is) but closing down on meaning.

Creativity. The creative life is not about “making” something of yourself or accomplishing great things in the eyes of others. You give a lot of attention and time to making money, making progress, making up, and making do. Creativity doesn’t flow along the conventional channels of effort, work and accomplishment. Instead it breaks into time through the portal of this present moment.

I’m suggesting that while in the deeper layers Christmas might seem like it’s about something that happened a long time ago, the early Christian myth-makers were not writing history, doing theology, or just making stuff up. The Story is a creative composition, to be sure, but it’s more an exercise in mystical contemplation than anything else.

Christmas is an invitation to get to a place where you are empty, grounded, and open to the real presence of mystery. Only then – when you are centered, quiet and receptive within – can the creative life truly begin.

The revolutionary life of Jesus came through the contemplative preparation of Mary. It still does.

 
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Posted by on December 5, 2013 in Timely and Random

 

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