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Lions Roar : November 2008
SHAMBHALA SUN NOVEMBER 2008 63 to make money,” or, “I have no feeling for anybody else.” Once you recognize you’re all of these things, you’ll finally be able to take a breath and allow these things to open. 1 Rudi suggests that we have to acknowledge and embrace our imperfections as spiritual path; therefore, grand spiritual preten- sions miss the point. In his words, “A man who thinks he has a spiritual life is really an idiot.” The same is true of relationships: beware of thinking you have a “spiritual relationship.” While lov- ing connection provides a glimpse of the gold that lies within, we continually corrupt it by turning it into a commodity, a magi- cal charm to make us feel okay. All the delusions of romantic love follow from there. Focusing on relationship as a spiritual or emotional “fix” actually destroys the possibility of finding deep joy, true ease, or honest connection with another. Sooner or later relationship brings us to our knees, forcing us to confront the raw and rugged mess of our mental and emo- tional life. George Orwell points to this devastating quality of human love in a sentence that also has a charnel ground flavor to it: “The essence of being human is that one does not seek per- fection, and that one is prepared, in the end, to be defeated, and broken up by life, which is the inevitable price of fastening one’s love upon other human individuals.” This then is the meaning of the charnel ground: we have to be willing to come apart at the seams, to be dismantled, to let our old ego structures fall apart before we can begin to embody sparks of the essential perfection at the core of our nature. To evolve spiritually, we have to allow these unworked, hidden, messy parts of ourselves to come to the surface. It’s not that the strategic, controlling ego is something bad or some unnecessary, horrible mistake. Rather, it provides the indispensable grist that makes alchemical transformation possible. This is not a pessimistic view, because some kind of break- down is usually necessary before any significant breakthrough into new ways of living not so encumbered by past conditioning. Charnel ground, then, is a metaphor for this breakdown/break- through process that is an essential part of human growth and evolution, and one of the gifts of a deep, intimate connection is that it naturally sets this process in motion. Yet no one wants to be dismantled. So there are two main ways that people try to abort this process: running away and spiritual bypassing. The problem with running away when a relationship becomes difficult is that we are also turning away from ourselves and our potential breakthroughs. Fleeing the raw, wounded places in ourselves because we don’t think we can handle them is a form of self-rejection and self-abandonment that turns our feeling body into an abandoned, haunted house. The more we flee our shadowy places, the more they fester in the dark and the more haunted this house becomes. And the more haunted it becomes, the more it terrifies us. This is a vicious circle that keeps us cut off from and afraid of ourselves. One of the scariest places we encounter in relationship is a deep inner sense of unlove, where we don’t know that we’re truly lov- able just for being who we are, where we feel deficient and don’t know our value. This is the raw wound of the heart, where we’re disconnected from our true nature, our inner perfection. Natu- rally we want to do everything we can to avoid this place, fix it, or neutralize it, so we’ll never have to experience such pain again. A second way to flee from the challenges of relationship is through spiritual bypassing—using spiritual ideas or practices to avoid or prematurely transcend relative human needs, feel- ings, personal issues, and developmental tasks. For example, a certain segment of the contemporary spiritual scene has become infected with a facile brand of “advaita-speak,” a one-sided tran- scendentalism that uses nondual terms and ideas to bypass the challenging work of personal transformation. Advaita-speak can be very tricky, for it uses absolute truth to dis- parage relative truth, emptiness to devalue form, and oneness to be- little individuality. The following quotes from two popular contem- porary teachers illustrate this tendency: “Know that what appears to be love for another is really love of Self, because other doesn’t exist,” and, “The other’s ‘otherness’ stands revealed as an illusion pertain- ing to the purely human realm, the realm of form.” Notice the de- valuation of form and the human realm in the latter statement. By suggesting that only absolute love or being-to-being union is real, these teachers equate the person-to-person element necessary for a transformative love bond with mere ego or illusion. Yet personal intimacy is a spark flashing out across the divide between self and other. It depends on strong individuals mak- ing warm, personal contact, mutually sparking and enriching each other with complementary qualities and energies. This is the meeting of I and Thou, which Martin Buber understood not as an impersonal spiritual union but as a personal communion rooted in deep appreciation of the other’s otherness. A deep, intimate connection inevitably brings up all our love wounds from the past. This is why many spiritual practitioners try to remain above the fray and impersonal in their relationships—so as not to face and deal with their own unhealed relational wounds. But this keeps the wounding unconscious, causing it to emerge as compulsive shadowy behavior or to dry up passion and juice. Intimate personal connecting cannot evolve unless the old love wounds that block it are faced, acknowledged, and freed up. As wonderful as moments of being-to-being union can be, the alchemical play of joining heaven and earth in a relationship in- volves a more subtle and beautiful dance: not losing our twoness in the oneness, while not losing our oneness in the twoness. Personal intimacy evolves out of the dancing-ground of dualities: personal and trans-personal, known and unknown, death and birth, open- ness and karmic limitation, clarity and chaos, hellish clashes and 1 S. Rudrananda, Entering Infinity. Rudra Press, 1994. ➢ page 110 (ITEMNO.462)COLLECTIONOFTHERUBINMUSEUMOFART(ACC.#F1996.16.5) NOV 58-63.indd 63 NOV 58-63.indd 63 9/1/08 12:22:20 PM 9/1/08 12:22:20 PM