The Landscape of Facing Death

I watched my friend Chris Bernard face his eminent death with love, courage and dignity. While participating in this with him, I wondered, what is the state of mind that death requires of us?

What can we bring to it to ease our own suffering at the moment of death? Should we rage against the dying of the light like Dylan Thomas? Should we reach out for spiritual support, ask forgiveness, say farewell? What do YOU think?

The Union of the Sacred and Secular

Sacred and secular…can they co-exist and where do they meet? As we increase our material wealth and extend ourselves with technology, do we have a tendency to lose our sense of what is sacred in the world?

Some say that sacred, or holy, practices are a product of the past that will be outgrown in modern society, and see sacred associated with religion, whose role in the world is currently changing.

Secular is usually associated with bureaucratization, rationalization, urbanization, industrialization, and seen in terms of historical revolutions.

Most of us live with a tension between the two, as sort of being “in the world, but not of the world.” Is it possible to live in integration of the two, with no separation between the sacred and the secular?

American Sociologist C. Wright Mills summarized this process: “Once the world was filled with the sacred – in thought, practice, and institutional form. After the Reformation and the Renaissance, the forces of modernization swept across the globe and secularization, a corollary historical process, loosened the dominance of the sacred. In due course, the sacred shall disappear altogether except, possibly, in the private realm.”

In the bible, Paul writes, “To the pure, all things are pure” (Titus 1:15) Finding the sacred in the secular might just be the way to go. But it is not easy to do as we watch the evening news.

What do YOU think?

Artwork Playing With Possibilities by Ron Isom

A Dark Night Brings Commitment to Life

Many of us, because of a critical illness, suicidal depression or life threatening accident, have been faced with having to recommit to life to go on living. Sometimes the road back is long and arduous. It raises questions about God and faith, the engine behind achievement, and the persistence of love, divine and human. What brings us to this point? At what point do we decide, YES, I choose life! How do we go about putting our lives back together after reaching this point?

This process, along with a physical crisis, also includes what has been called through the ages, “the dark night of the soul,” which refers to purifying the soul of worldly attachments in preparation for illumination. As psychologist, Carl Jung reminds us, "when the soul embraces and accepts suffering, the pain reveals itself as the birth pangs of a new inner being." As Jung points out "the birth of the Self is always a defeat for the ego."

Author Gregg Braden presents the dark night of the soul as one of the Essene Seven Mirrors of Relationship, allowing us a deeper understanding of our relationship with ourselves and others, and an opportunity to explore the our relationship with the Divine. The "dark night" might clinically or secularly be described as the letting go of one's ego as it holds back the psyche, thus making room for some form of transformation, perhaps in one's way of defining oneself or one's relationship to God. This interim period can be frightening, hence the perceived "darkness."

During this dark night, which Kierkegaard labeled "despair," we, as an ego, experience our utter impotence and powerlessness. We seem to be caught in an infinite double-bind, and might be afraid that we are going crazy. At times it even feels like we have fallen into the depths of hell. Suicide seems the only way out. To quote the Spanish mystic St. John of the Cross, who, in the 16th century coined the term the dark night: "the soul can do so little in this state; like a prisoner in a gloomy dungeon, bound hand and foot, it cannot stir, neither can it see or feel any relief, either from above or below…"

The Egyptian Hermetic teachings tell us the first step in the process of getting through a “dark night” is letting go of our ego’s hold on life brings about a complete transformation in our psyche. The second step, immersion into pure Being, brings about the revelation that our ego is itself just a limited projection of pure existence and being. Certainly from here, we begin to put our lives back together. But we will never be the same.

What do YOU think?

Life Within the Paradox is Non Dual

"Not effort or
the absence of effort,
neither choice nor the impossibility of choice,
neither self nor not self,
neither nothing nor something,
neither emptiness nor form,
neither unborn nor born,
the third thing..." - John Astin

The embrace of third alternative does not blot out any part of reality, or substitute it with a new shiny version - it very simply completes the picture. Nothing seems wrong anymore. When we are presented by the two opposites in a story, no longer do either of them scare or titillate us quite as much, as we naturally choose the third alternative.

The third alternative has its own flavor - it tastes like wholeness, and smells of paradox. It is a dimension of being that holds all paradox snugly in its unicity. It is not the solution to all our problems, we find out, but the inclusion of all our problems into that greater wholeness. This third alternative, according to Dr. John Astin, is non dual reality.

It is nothing you can take hold of conceptually, and it's not any particular experience (as opposed to any other experience). It is the awaring presence, the beingness, the IS-ness of this moment -- this that is undeniably present beyond all doubt, requiring no proof or belief, impossible to deny -- before and after and even during all the grasping and searching and experience-mongering. The words (presence, beingness, awareness, IS-ness) are only pointers. What they point to is nothing you can get hold of as an object. What is, is thorough-going flux, and yet it is always right here, right now. This awaring presence (or emptiness, or no-thing-ness) is pure subjectivity, your true nature. This is all there really is.

From here, there is no inside/outside, you/me, right/wrong distinction, there is only unity and perfection of all there is. Everything that comes into our experience leads us here, and from here, the beginning is the end which is the flow. Is this possible? Can we live from here?

What do YOU think?

Finding Peace in the Midst of Change

Both for individuals and for organizations, the skills that we most need to learn in order to survive and thrive are the skills of dealing with change. When we look at the trends underlying the rate of change - trends within society, demographic forces, technological shifts - nothing suggests that this is going to get easier. In fact, as we look forward into the new century, every indication is that the ride will get much wilder. Do you feel that you have the capacity for more change? Can you find peace in the midst of it?

The more variables there are that are changing and interacting, the more turbulent our future, and the less we can predict it. So we have to prepare for it in a different way. Surviving and thriving in a turbulent environment calls for a particular skill set. These skills are more than a certain philosophical bent, or a quirk of personality. They are actual methods, tools, ways of seeing that work in turbulent environments. Some of the less obvious skills needed to facilitate change in our lives are:

Capacity For Paradox: The skill of entertaining two opposing ideas at the same time, as the raftsman maintains his balance in the midst of the rushing river - not because of the river or in spite of the river, but with it. Here as elsewhere, the answer is not in the answer, but in the question. The question here is: "What would happen if I did not try to resolve this, but just let it be a paradox?"

Zanshin: the skill of sustaining relationships. Sustaining relationships strengthens your network before you need it, gives you an "early warning system," and generates ideas you could never have thought up yourself. The question here is, "Who am I talking to these days? Who could I call?"

Anamnesis: The skill of keeping touch with what is deep and constant in the midst of change. This allows you to maintain your balance and keep contact with your true goals. The question, for individuals, families and organizations, is: What are your deepest values? How do those deep values inform the way you react to change?

What do YOU think?

Fearful or Fearless?

You need only watch the evening news to see how fear driven humanity has become. So much of what the media presents displays and exacerbates our fears that we have to wonder, how much of our daily individual experience includes fear? Do we need fear? Can we live without it?

Many of the world's finest minds have chimed in about fear. Heidegger brought these fears to the center of his existential philosophy. He argued that the basic anxiety of [humanity] is anxiety about being-in-the-world, as well as anxiety of being-in-the-world. That is, both fear of death and fear of life, of experience and individuation. Marcus Aurelius thought that if you are distressed by anything external, the pain is not due to the thing itself, but to your estimate of it; and this you have the power to revoke at any moment. President Roosevelt taught us that we have nothing to fear but fear itself. The Buddhists think that mindful meditation relieves us of our fears.

Some consider fear to be paradoxical: Fear is what keeps our boundaries. If we do not listen to that fear, that knowledge that there is something imminent that is not us, we will face the second type of fear, the fear that destroys all boundaries.

What do YOU think?