RSS

Tag Archives: sin

A Mandala of the Spiritual Life

When you were still in the womb and for some time after you were born, you were entirely dependent on the provident support of your taller powers for the protection, nourishment, warmth, and loving attention you needed to thrive. Being helpless and defenseless, and having no sense of yourself as an “I” in relation to a reality that was “not me,” the effect of your earliest experience was to prompt your nervous system to spontaneously adapt itself to the conditions around you.

This baseline nervous state of your brain and body established your place in the order of things, registering the degree in which those early conditions evoked from you a response of trust or mistrust. A trusting nervous system is calm, open, and engaged with reality, while an untrusting one is anxious, closed, and disengaged. It’s important to realize that at this point you were not really “thinking about” anything or observing discrete “things” outside of “me.” You had no language to make such distinctions, nor a centered ego to provide perspective for rendering judgments.

In the ensuing years of early childhood, with the acquisition of language and thought, and managed increasingly by an emerging center of personal identity (ego), your web of family relationships likely perpetuated and confirmed that primordial attitude of trust or mistrust. In a truly provident environment your taller powers were securely centered in themselves, as they lovingly connected with you. They used their power to shape and influence you in positive ways, but rarely to manipulate or oppress you.

Their love supported and enabled you to get established in your own center of identity without feeling that you had to please, placate, flatter, or impress them in order to win their approval.

Relationships that feature this dynamic balance of power (integrity/autonomy/influence) and love (altruism/intimacy/compassion) possess a strong bond of trust. Without it, no relationship can be healthy or last for long. Your capacity to trust and to be a trustworthy partner is one of the most precious legacies of your infancy and early childhood. Even today as an adult, when other people try to attach themselves to you for the security they need, or try to manipulate you into serving their neurotic cravings for control and self-importance, this capacity to trust keeps you centered, or able to quickly recover when you do get pulled off your center.

My diagram offers what I’m calling a “mandala of the spiritual life,” and in the background is a compass to remind us that your human spirit is an intelligence that seeks wholeness, fulfillment, community, and wellbeing. Regardless of what your early life was like, this spiritual intelligence continues its quest for what is authentic and wholesome. And because no family is perfect and every parent has an “inner child” that is somewhat insecure as a consequence of their early experience, the collective of human cultures from the dawn of history have preserved and handed on the spiritual wisdom we all need.

We ignore this collective wisdom to our peril. Without it, the insecure “inner children” of parents cannot allow their actual children to become grounded and centered in themselves, but instead they manipulate them into serving their own neurotic insecurity. These children, effectively attachments of their parents, never learn to trust, and then proceed to pass this insecurity (and mistrust) into their children – and on it goes.

If the loss of one’s center (literally “missing the mark” in archery) is the meaning of our word “sin,” then perhaps this deep inheritance of insecurity and mistrust through the generations stems back to the “original sin” of those first self-conscious and insecure primates who started the process so many millenniums ago.

The balance of power and love as trust in healthy relationships is among those wisdom principles we can find. As partners stay centered in themselves and use their personal influence (power) to support each other and deepen their relationship (love), the bond of trust grows ever stronger. They are able to be present to one another, to be open, vulnerable, and honest with each other. This is one essential dimension of the spiritual life: living in relationship with others, moving deeper into genuine community.

A second dimension is represented in my mandala as a vertical axis rooted in the ground of inner peace. Your learned capacity for trusting others opened up a place deep within yourself where you can relax into being. A calm nervous system allows you to sink below all the agitations and ambitions of your personal life, into the cradling rhythm of your breath.

It’s likely this creative support of your breathing body is what inspired one of the most widely attested metaphors of the spiritual life (spiritus, ruach, pneuma, prana = breath). Its rhythm of taking in and letting go reveals the inner secret of life itself.

Enjoying inner peace, you can simply let things be; or you can use your creative freedom to bring about necessary change. The spiritual life is neither passive nor active, but engages reality with the understanding that “all is one” and “we’re all in this together.” Such a spiritual understanding allows you to be intentional rather than reactive, to live on purpose and by a higher purpose – higher (and larger) than your personal concerns (ego) and beyond the limited sphere of human interests alone.

With our consideration of inner peace, creative freedom, and higher purpose, we have arrived at the apex of the spiritual life. The mandala might lead you to conclude that coming into your higher purpose breaks past the plane of relationships and its dynamic balance of power and love. Perhaps a “fully self-actualized” human being is someone who possesses supernormal abilities of clairvoyance, teleportation, miraculous powers, and the like.

But in fact, the fulfillment of your spiritual life lies in a near-devotional commitment to love, and to forgive without conditions; to encourage and support others on their life journey; and to be the provident reality they can fully trust.

 

Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

The Galilean Rocket Man

Rocket ManAfter his natural life and rather sudden death, Jesus the Galilean started on a mythological career which carried him all the way to the top-floor corner office of the universe, as none other than God Incarnate. A surprising majority of those who confess to be Christian have little knowledge of how a backwater itinerant teacher eventually became the Second Person of the Holy Trinity. The obvious reason for this ignorance is rooted in their belief that Jesus was God Incarnate from the very beginning, just as Christian orthodoxy says. In other words, the story starts there.

But the advancement in our knowledge since the fourth century, when Jesus was officially promoted to his fully-divine status, makes such a confession today a matter of willful ignorance. Discoveries from the study of history, cosmology, sociology, mythology, psychology, and the development of Christian doctrine itself have to be deliberately ignored for the sake of ‘keeping the faith’. In this case, faith becomes a matter of believing it anyway, as if intentionally sweeping aside all evidence, rationality, and common sense against the claims of Christian orthodoxy is somehow a demonstration of spiritual virtue. All it really demonstrates, however, is that individuals prefer the security in what they believe to the risk of being wrong.

Having served in professional ministry as a church pastor for fifteen years I am well acquainted with this phenomenon, technically known as fideism – the exclusive reliance on faith as a substitute for rational thought and reality-testing. Many believers don’t realize how they are being gamed by a system that constructed its most prized doctrines in the head, but cautions parishioners against using theirs.

This rise of the Galilean Rocket Man progressed by stages, like a rocket breaking through the stratosphere as it disengages and drops off the weight of parts no longer needed. By the end of his mythological career Jesus had become the most significant item in existence – nothing less than God himself, the supreme Lord of the universe. At the stage just before this one he had achieved the status of World Savior, whose crucifixion and resurrection saved the world from sin, the devil, and death itself – or we should say, he saved those who can believe this.

Earlier still, before the focused effort of orthodoxy got underway, Jesus walked the storyland of the gospels as a Miracle Worker healing the sick and bending laws of nature. Actually he was one of many highly honored and well-remembered holy men in and before his time. It was common practice to represent such figures in narrative scenarios, short stories, and hero legends giving miraculous performances in exhibition of their unusual powers. To suspend or transform conventional reality, even if only in storyland, served to keep the holy man alive in the memory of his disciples and descendants.

It would be a tragedy for Christians to remember the one who worked miracles, saved the world, and took his place as god, but not give serious reflection to what he had to say or how he lived. Granted, it is not easy to sift the authentic message of the historical Jesus from the embellishments of hero worship, myth-making, and emerging orthodoxy in the Bible. But the tragedy turns into a double catastrophe when those who profess to be Christian follow the Rocket Man into heaven and completely eclipse the vision he had for life on earth. As long as they have assurance of joining him when they die or witnessing his return in the meantime, what he said and how he lived before his mythological ride into abstraction has little relevance to them.

Am I saying that Jesus isn’t (or wasn’t) God Incarnate, savior of the world, or a wonder-working miracle man? Yes, at least not in any literal or factual sense. If he is or did all those things he is worshiped for, then he is and did them inside the mythopoetic construction of an early Christian worldview – a vertically oriented three-story cosmos, a fallen human condition in need of rescue from above, and the popular portrayal of important historical figures as possessing supernatural powers. Look around. Our view of reality today (i.e., our contemporary scientific worldview) is very different.

Interestingly enough, we do still flock by thousands to watch celebrity faith healers and charismatic self-proclaimed prophets perform miracles – right before our credulous eyes. Something inside us knows that it’s a put-on, but we fail to pause and ask why these faith healers don’t have an office inside local hospitals where so many more of the suffering and ill could benefit from their extraordinary gifts.

Because so much of Christian identity is invested in an outdated cosmology and in a mythology taken literally, the religion will continue to decline, breaking into numerous sects, cults, and extremist factions on its way to extinction. And along the way, more damage will be done. The way out of this tragic predicament is to take one more step down to earth with the Galilean Rocket Man – out of mythology and the abstractions of orthodoxy, and back to the vision and way of life of a Wisdom Teacher.

You’ll notice that I didn’t say ‘the’ Wisdom Teacher. That’s because as a teacher of wisdom, Jesus was not, as we say, one of a kind. I realize that may sound disrespectful, irreverent, and even blasphemous to many Christians. But in the great stream of wisdom teachings which has been coursing through the world cultures for thousands of years, the personal identity of a teacher is much less important than the clarity, depth, and real-world relevance of the wisdom he or she has to share. As a Wisdom Teacher Jesus was one of many. But as is true of all the others, his unique personality, family background, life experience, and historical situation conspired to bring this wisdom to bear on the concerns of his time in a highly individualized way.

Wisdom is about the challenge and opportunity of being human, profoundly (i.e., thoroughly) mortal yet grounded always in an eternal now. How can we live out this life with integrity, authenticity, mindfulness, and compassion – for ourselves, for others, and for the whole community of life? How can we step beyond fear, suspend judgment, and be more genuinely present in the moment, wherever and with whomever we find ourselves? Jesus had some very timely things to say, but the wisdom he shared is timeless.

Before he became the Rocket Man of Christianity, Jesus the Galilean was a human being. That was his true glory.


In my diagram above I have distinguished two terms often used interchangeably: significance (vertical axis) and relevance (horizontal axis). As the root-word suggests, significance (from sign) is value we can point to. We talk of ‘high’ significance to acknowledge such value as up and above common or ordinary values. When Jesus got promoted to the status of God Incarnate, his significance was made absolute. But in the same stroke he also became utterly irrelevant, for relevance has to do with timely, real-world value. If Jesus was/is God Incarnate, what practical difference does that make in daily life? On the other hand, as a Wisdom Teacher Jesus is very relevant but not highly significant – that is to say, his value is not ‘up there’ or outside our situation in life, but in the very heart of it.

 
Leave a comment

Posted by on September 5, 2016 in Post-theism/New Humanism

 

Tags: , , , , , , , , , , ,

Growing Into God

Atonement_ApotheosisThe developmental aim of a human being is to become a well-grounded, fully centered, and creative authority; a caring, autonomous, and responsible adult. According to this definition, an adult is more than just a “grown up,” someone who has reached a certain age and stage of physical maturity. As I’m using the term, adult refers to an individual that has attained a level of self-actualization and fulfillment of the species. What the species holds in potential is thus actualized, or actively expressed, to some degree in the adult individual.

This process of self-actualization is illustrated in the above diagram, and in a moment I will take you on a quick tour. Anticipating the primary focus of this blog post, however, I want to direct your attention to a crucial point where the very natural adventure of becoming an adult (as I’m using the term) frequently gets hung up and held back. Here we find two words with a deep history: atonement and apotheosis. Atonement describes a procedure by which the individual sinner – using traditional Christian language – is reconciled back to the deity and, importantly, to the covenant community. (The patron deity and his tribe always go together in theism as co-evolving counterparts.)

Apotheosis is less familiar, although it too is deeply rooted in myth, politics, and religion. In the Latin (Roman Catholic) West and its Protestant step-children, apotheosis never officially made it into Christian orthodoxy – and it’s not hard to guess why.

While the term names a politically self-serving proclamation by a Roman emperor of his deceased predecessor’s deification, apotheosis in religion also refers to a human being’s progress into God; not merely getting closer to the deity in prayer and devotion, but growing into God to the degree that the human being is sanctified, glorified, and awakens to divinity. That’s why it couldn’t be allowed into orthodoxy – at least in the great Western branch (and countless splintering twigs) of Christian orthodoxy.

The Western traditions (Roman Catholic and Protestant) picked up on the Jewish-biblical theme of atonement and made it the fulcrum of orthodoxy. Humanity’s sinful condition separates us from god, and the process of returning to right relationship (called reconciliation) is conceived as a juridical transaction involving exoneration from guilt by the satisfaction of a penalty and the judgment of god (or his ordained church officials) that the sinner is forgiven (called justification). The benefit is a clear conscience, but more importantly it means restoration to good standing with god and the covenant community.

It’s this idea of being brought back to a position temporarily forfeited by the rupture of sin – or perhaps permanently forfeited if proper atonement is not made – that is particularly interesting, especially when contrasted with the progressive, forward-moving, and transformational notion of apotheosis whereby the individual advances to a heretofore unrealized state of being.

There are reasons why atonement rather than apotheosis became the fulcrum of Western Christian orthodoxy, which I won’t dig into right now. Most likely this preference was driven by such factors as religious persecution (which tends to unify the victimized community), the strong juridical theme in Jewish mythology (Yahweh as king and judge; salvation as being set free of debt and guilt), and the fact that early Christianity grew up in the Roman era with its overriding governmental, judicial, legal and military obsessions.

But let’s go back for that tour I promised, showing how this tension between the pull-back of atonement and the forward aim of apotheosis is relevant to understanding the threshold between theism and post-theism.

The hero of our story – the one we’re all so concerned about, whom I name Captain Ego – gets started on the adventure by restraining and redirecting natural impulses of the body into behavior that is socially compliant and proper. With considerable help from the tribe in the form of guidance, feedback, and discipline, individual identity (ego) gradually establishes a center of self-control, social recognition, and personal agency.

But before that center gets established, the individual needs to secure strong bonds of dependency and trust with the provident powers responsible for his or her care. The ensuing condition of attachment sustains the individual – this gestating sense of self – in a web of support where he or she feels safe, accepted, and comfortably enveloped. (There is probably a deep visceral memory of what it was like in the paradisal garden of mother’s womb that compels the infant’s quest for oneness.)

Of course, there’s no going back. Besides, the ego is compelled by a second drive, which is to separate itself from this comfortable anonymity and stand out in freedom, to be recognized as special and unique. This imperative is what’s behind that signature feature of Western civilization: its individualism, its infatuation with stand-out celebrity, unprecedented achievement, and heroic glory. As you can tell, this pursuit of freedom and self-importance stands in direct opposition to the ego’s need to fit in and belong.

Welcome to the inherently conflicted adventureland of personal identity.

Further progress into adulthood – that is, into the human fulfillment represented in the self-actualized adult – will need to continue with this formational process as the individual awakens to his or her higher self (soul). Earlier identifications will need to be transcended – such as belonging to this tribe and holding these titles or awards – which inevitably is confronted with resistance from society. This is who you are. You are only a person of value and respect because of your standing as one of us. You need to stay here and obey the rules!

A certain guilt is induced with disobedience. And here we’re not talking about ethical violations such as deceit, theft, and murder, which are genuine threats to human community; but rather the kind of disobedience where an individual sets down the masks and steps out of the roles that define identity, in order to assume creative authority in his or her life.

Before the developmentally opportune moment (what in Greek is called kairos, the critical opportunity for action), such forays into a more authentic life will convict the individual with a guilty conscience. But when the time is right and the individual is possessed of sufficient courage to bear the consequences of his or her choices, a guilty conscience will give way to conscientious guilt, willingly accepted in civil disobedience. Conscientious guilt is the price of identifying with goals, principles, and ideals that represent realities and possibilities beyond the sacred conclusions and status quo of the tribe.

Siddhartha (the Buddha) breaking a hole in the wall of the caste system to allow for the liberation even of outcasts, Jesus (the Christ) reaching out to include sinners and the ritually impure, Martin Luther King, Jr. instigating boycotts and leading peace marches against race and class inequality – these are historical examples of individuals who accepted conscientious guilt in pursuit of aims they regarded as more noble and necessary to true human progress.

As a final measure, the tribe might appeal to its patron deity and the precepts laid down by orthodoxy. How can you arrogantly believe that there is more to life than what we have for you here. We are the chosen ones. This is the covenant community, obedient to god and blessed in turn with eternal security. You’ve grown up under the grace and clear directives of our patron deity. You have enjoyed the benefits of membership all these years. And now you are ready to throw it all aside, turn your back on god and us for the sake of your own selfish fulfillment? Excommunication and everlasting torment in hell are what you are really choosing – just be clear about that!

And this is just where atonement works its magic – if it can persuade the waking soul to instead submit to the prescribed procedures of confession and repentance in order to be pardoned and reconciled back to where a true believer rightfully belongs. Things inside run more smoothly when we all stay in our proper place and do what we’re told. Heaven is up, hell is down, and the devil is locked outside. You barely made it back, but good for you!

Or else, this is just where apotheosis makes its fateful move. With the courage not of convictions but of an evolutionary purpose taking root and springing forth from within, the individual draws strength from the grounding mystery and enters more fully into the realization that all is one. It is no longer “me and mine” or “us versus them,” but all of us together, sharing this moment in faith, holding the future open with hope, releasing fear for love.

We are growing into God.

 

Tags: , , , , , , , , , , , , , , , , , , , , , , , , , ,

Check-point: The Future of Religion

Today, as the living stream of spiritual life grows increasingly frustrated behind the rigid walls of conventional religion, more and more people are looking for a way through. While a large number keep this struggle to themselves, willing to accept the problem of relevancy as a fault of their own, others are beginning to speak out.

Many are leaving church on their own accord; others are being asked to leave.

Of course, similar things have happened throughout Church history: revivals, protests, and reformations are how religion stays current and meaningful in changing times. For the most part, orthodoxy has managed to accommodate our spiritual development, translating age-old doctrines and philosophical assumptions into present-day convictions.

Until recently, that is.

As church leaders experiment with new technologies and orchestrate an experience that is consumer-oriented and entertaining, churches and denominations continue to decline in membership. Charismatic preachers and sentimental praise songs are still an attraction and have their effect, but our deeper spiritual quest is going unanswered. Instead of vibrant insight into the present mystery of reality, we are handed the reheated leftovers of tradition.

Readers of this blog are already familiar with my criticism regarding these attempts at Sunday morning entertainment and retooling orthodoxy for another go-around. The problem of declining membership is centered not in the method of delivery but in the message being delivered. We are in the midst of a shift where religion needs to empty its buckets for a fresh refill from the moving stream of spiritual life.bucket

A mystically grounded faith – that is, an existential trust in the real presence of mystery – has always been the place in religion where this refreshment of meaning happens.

However, because orthodoxy is innately suspicious of the mystical experience, the present-day solution to the problem of relevancy amounts to painting old buckets and calling them new. The water inside – if there is any left – is staler than ever.

Mystery. At the heart of reality is a present mystery. This mystery is immediately accessible yet transcendent to our minds, always within our reach but forever beyond our grasp. It is the very ground of being, not out there somewhere but deep “in here” – inherent to existence and profoundly internal to consciousness.

It is the source and suchness of all beings; not another being, but being-itself. The present mystery of reality is continuously passing yet eternally Now. This moment is the narrow gate to communion with God.

Meaning. In itself, the real presence of mystery is ineffable; it can only be encountered, entered, and experienced. Putting concepts around it – or scooping it up into mental buckets – gives it form and makes it meaningful. But every image, symbol, metaphor or concept constructed by the mind is only an artifact of our intelligence, not the mystery itself.

Meaning-making is what the mind does. Drawing inferences and associations into the realm of daily concerns is how our minds translate mystery into meaning, experience into something more useful.

Self. A human being is a form of consciousness with the capacity to look outward on the present mystery as it manifests itself to our senses in our surroundings, as well as inward to the mystery of our own depths. Referring to these two orientations of awareness as “body” and “soul” has frequently led to their differentiation into opposite (and opposing) parts of the self.

Forcing this split of body and soul is a third mental location of human consciousness, known as ego (or “I”). Ego is not a primary orientation of awareness, but is rather a social construct consisting of gender instructions, role assignments, moral agreements, and cultural expectations defining what it means to be a member of the tribe.

In ego formation, the animal instincts of the body are disciplined and domesticated. For societies where this training is particularly harsh, repressive and shaming, the ego can psychologically dissociate from the body and mistake itself for the soul – but now as a metaphysically separate thing, an immortal personality detached from the life of the body.

Deity. Whereas the familiar moniker “God” (with a capital ‘g’) is useful in talking about the various ways that human beings cross-culturally represent the real presence of mystery, “deity” (also “god” with a lowercase ‘g’) refers to the portrait in art, myth, theory and doctrine of that never seen but much talked about guarantor of tribal authority.

Mystics seek the ineffable experience of real presence, while priests are social functionaries who perform on behalf of their deities, collecting the offerings from the congregation and dispensing favors of membership and the assurance of salvation.

Despite my satirical exposé, I nevertheless see a vitally important role for the patron deity of theistic religion. As The Voice of temperance, equanimity, fidelity, mercy, compassion and forgiveness, god’s command and personal example (as rendered in myth and exposited from the pulpit) serve to raise the moral aspirations of believers to the divine ideal.

As the mythological god becomes, with the advancing spiritual development of his mythographers, less vengeful and more benevolent, so too does the worshiping community grow into a more enlightened moral presence in the world.

Salvation. As human culture has evolved, the representation of our principal dilemma and its solution has changed accordingly. Earliest cultures were centered in nature and the body, and death was the obvious problem. Salvation (the solution) was not everlasting life in another world, but ritual renewal, seasonal rebirth, participating in the rhythms and priming the life cycle with appropriate sacrifices.

Gradually cultures became more socially centered, that is to say, increasingly preoccupied with tribal order, membership, and authority. As you might guess, this was the Age of Ego, when the urgencies of the body needed more than ever to be managed and the resources of nature exploited in the interest of social stability.

It was at this point that the control system of morality, dictated by the patron deity and enforced by his ordained deputies, created the very ideas of transgression, sin, and guilt. Thus did salvation become redefined as repentance and the reconciliation of sinners to god.

Most recently – but still going back 2500 years or so – a second shift occurred, corresponding this time to the awakening of a more mystical sensibility. The problem in this case was precipitated by the foregoing “solution,” where ego and the tribal deity came to oppose the body and nature – controlling them from outside, as it were – resulting in a pathological dualism.

Brokenness, division, separation and estrangement: not the enmity between sinners and god of the earlier phase, but a rupture in consciousness caused by the ego in its very formation is what needs to be resolved. Salvation, then, is the process of dropping attachments of “me” and “mine,” and releasing oneself in full surrender to the present mystery.

SunTruth. In light of this, the spiritual life becomes a quest for truth. Not a truth or even the absolute truth in doctrinal terms, but The True, the really real, life deep and abundant, authentic existence, radiant being.

Obviously this is not something that anyone (or any religion) can scoop up in conceptual buckets and carry to market. Truth, here, is not an article of knowledge but the depths and transforming power of an experience.

This is our way through. Theists don’t need to become atheists and leave their religion behind. Indeed, arguing for or against the existence of god (note the lowercase) is really a pointless exercise anyway.

The urgency today is for religion to catch up to the progress of spiritual evolution on our planet.

 

Tags: , , , , , , , , , , , , , , , , , , , ,