Four Ways to Exercise Your Truth Muscle (and why it's important)

My wife and I recently watched the Oscar-nominated movie Flight.  It's an incredibly powerful and even disturbing story about an airline pilot (played in an Oscar-worthy performance by Denzel Washington) who is forced to come face to face with his own truth--something he's been avoiding his whole life.  Spoiler Alert:  The powerful irony of the movie is illustrated in the final scene where he sits in his prison AA group and remarks that he's never felt this free in his whole life. There is something very liberating that comes from standing in your truth, embracing who you are, owning your strengths and weaknesses, your successes and failures, and being willing to look past your performance to the more foundational issue of core identity.  Where does your true value and worth come from:  the roles you play every day?  The quality of your behavior every day?  Or is there something more grounded and centered and fundamental?

Captain Whip Whitaker (Denzel Washington) gets those two realities confused.  He's clear on his performance as an airline pilot--he's one of the best in the industry and the story's crisis reveals that truth.  But he has placed his identity exclusively in that role to the exclusion of admitting another truth:  his alcoholism.  And as long as he refuses to stand in that truth, his denial continues placing people, including himself, in painful harm's way.

Captain Whitaker doesn't experience true freedom until he finally embraces the whole truth.

So here are FOUR WAYS TO EXERCISE YOUR TRUTH MUSCLE:

Embrace the whole truth about yourself.

We all have a shadow side--that place that is trying to get heard in order to make sense of life--which often manifests itself in unhealthy, unhelpful ways.

For example, we lash out at and fight with our partners, not because we want to be jerks, but because we want to be heard, we want greater intimacy.  Unfortunately, we've chosen an approach that goes counter to the very thing we're longing for and instead creates greater distance.  We maintain some addictions, not because we want to imprison ourselves in unbreakable chains and create terrible chaos and pain and suffering in our lives and everyone else's, but because we're hungry for belonging, a sense of worth and value, and we desire deeper, more lasting pleasure and intimacy.  Unfortunately, we've chosen an approach that goes counter to the very thing we're longing for and instead creates greater distance and suffering.  We get hooked on unhealthy ways to compensate for our lack--it's quicker, sometimes easier, but far more deeply painful.

But the whole truth is also that we have a light side in us.  We love others with good motives.  We serve others for their own good not just ours.  We develop healthy intimacy with ourselves and others.  We give with unselfish compassion and caring.  We choose delayed gratification at times for the right reasons, in the right places, in the right ways.  We show honor and respect to people, including ourselves.  We affirm and appreciate others, including ourselves.

As the great wisdom traditions describes, we are this mix of yin and yang, shadow and light, healthy and unhealthy motives, ego and soul.  Both sides are a part of us which make up the whole truth.  To deny one for the sake of the other is to cripple the whole.

Honor your Shadow side.

Our shadow side must be acknowledged and honored for what it contributes to us--the understanding of what is trying to be heard from deep within ourselves.  My cry for intimacy, or for wanting to be seen and heard and honored, or for wanting to feel the depths of life and joy and happiness, or for wanting to feel significant is a deeply human hunger and need.  We have to address these desires.  To deny them is to deny our humanness and short-circuit the goal of being fully alive as God intended.  Our goal is to learn how to dig deeper for the most basic ache inside ourselves and then to choose the most effective, healthy ways to satisfy it.

Genuine satisfaction can not be experienced until the deepest, most true hunger is identified.

How would you describe your shadow side?  How does it manifest itself?  What is your shadow saying about what's most important to you?

By being willing to embrace your shadow and listen to it, your honoring it will facilitate your experience of your whole truth.

Learn from your Hungers.

Hungers are not bad.  Even Jesus affirmed and blessed hunger when he said in the Beatitudes, "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied."  (Matthew 5:6)

Having hungers is not bad.  Acknowledging them is a part of wisdom.  Understanding them leads to wholeness.

The hunger that has the most satisfaction and fulfillment, says Jesus, is the hunger for what is right, true, noble, pure, just, helpful, loving, compassionate, hopeful.  Hunger, which is the deepest, truest form of desire and want, is what must be honored and embraced.

So what do you learn about yourself from your hungers and desires?  What values do your hungers reveal are most important to you?  How do your hungers correspond to the above list of what Jesus calls the most satisfying?  What is it that you really, really, really want and how does that specific truth inform you about your whole truth?

Practice.

One of the powerful paradigms in the 12 Step Recovery program is the insistence on standing in your truth, the whole truth, and practicing it relentlessly.  That means refusing to deny the addiction and what it means to you; refusing to live in dishonesty; agreeing to name your shadow daily.  And it also means working hard to embrace the other side of your truth--learning how to feed the light side, live in it more completely and honestly, stepping into regular practices and behaviors that reinforce that part of the truth.

What are the practices you've developed that reinforce and solidify your experience of your truth?  Do you have daily mantras and inspirational readings that reinforce your truth?  Do you pray and meditate on it?  Do you finds creative ways to serve and give to others from a place of unselfish compassion?  Do you engage in self affirmations about who you really are, your true identity as a deeply loved and fully accepted human being by God?

In the end, as Jesus once observed, it is only the truth that sets us free.  Captain Whip Whitaker experienced that in a very dramatic way.  You and I can experience it in our own ways.  The nature of truth is that when it is honestly embraced, it is the most truly liberating and empowering experience on earth.

10 Spiritually Transmitted Diseases

I took today's perceptive title from a blog post I read recently written by Dr. Mariana Caplan, an internationally acclaimed author and teacher on Western Spirituality, and a psychotherapist specializing in spiritual issues and somatic and body-centered approaches to transformation.  She has an active practice in San Francisco and Marin County.  You can read her whole post here. Dr. Caplan provides what I think is a helpful description of the some of the dangers inherent in the spiritual life.  These are dangers that we often don't want to think about or simply don't see, especially in relation to ourselves.  In the midst of our genuine desire to grow spiritually, to commit ourselves to experiencing transformation and positive change in our lives, regardless of the specific religious environment we're a part of, there are certain blind spots that have the potential of derailing our spiritual growth.

Blind spots are those places that we simply don't see but by not seeing them, we are susceptible to crashing.  Remember taking driver's ed training and the teacher talking about being careful of the blind spot between what you see in your rearview mirror and what you see in your driver's side mirror.  There could be a vehicle in that blind spot and if you make a lane change too quickly, you could hit that vehicle.  So what are you suppose to do?  You're suppose to check your mirrors first, and then look over your left shoulder to take a specific visual cue of what's actually there.  And if there is in fact no vehicle there, you turn on your signal blinker and slowly make the turn.  You've checked your blind spot in order to navigate safely.

The title also suggests another spiritual reality.  If we aren't aware of our spiritual blind spots, not only will we hurt ourselves, we'll hurt others, too.  Dr. Caplan describes these spiritual diseases as transmittable - we can infect others with our spiritual deformities.  Our sneezes pass on our diseases.  How significant, then, for us to be aware of our own issues and work hard to deal with them effectively.  It's good for everyone in our lives!  The health of a spiritual community is only as good as the health of each individual's personal spirituality.

So here are Dr. Caplan's 10 spiritually transmitted diseases.  Ask yourself which one(s) you tend to suffer from.

1. Fast-Food Spirituality: "Mix spirituality with a culture that celebrates speed, multitasking and instant gratification and the result is likely to be fast-food spirituality. Fast-food spirituality is a product of the common and understandable fantasy that relief from the suffering of our human condition can be quick and easy. One thing is clear, however: spiritual transformation cannot be had in a quick fix."

And I would even add this caution for Christians:  though belief in the grace of Jesus is hugely significant to building confidence and security (we can't work our way to God's favor and the Next Life - it's a gift), grace is no substitute for the intentional discipline of applying that grace to every aspect of our lives.  Transformation doesn't happen in us spontaneously or magically.  It takes effort, determination, and practice.  Healthy, transformational spirituality cannot be purchased in a drive-through, fast-food delivery system.

2. Faux Spirituality: "Faux spirituality is the tendency to talk, dress and act as we imagine a spiritual person would. It is a kind of imitation spirituality that mimics spiritual realization in the way that leopard-skin fabric imitates the genuine skin of a leopard."

This is true because deep spirituality works from the inside out.  It deals with motives and values, feelings and thoughts, not just behaviors.  Even Jesus, in commenting on many of the religious professionals of his day, called them "white-washed tombs; cups that were clean on the outside but dirty on the inside."  Their kind of spirituality was external only - what you see on the outside is what matters most, not who you are on the inside.  That kind of spirituality was not acceptable to Jesus.

3. Confused Motivations: "Although our desire to grow is genuine and pure, it often gets mixed with lesser motivations, including the wish to be loved, the desire to belong, the need to fill our internal emptiness, the belief that the spiritual path will remove our suffering and spiritual ambition, the wish to be special, to be better than, to be 'the one.'"

Have you ever asked yourself, what tends to motivate my actions when I'm around other people?  Is my spirituality being driven by healthy motivations?

4. Identifying with Spiritual Experiences: "In this disease, the ego identifies with our spiritual experience and takes it as its own, and we begin to believe that we are embodying insights that have arisen within us at certain times. In most cases, it does not last indefinitely, although it tends to endure for longer periods of time in those who believe themselves to be enlightened and/or who function as spiritual teachers."

5. The Spiritualized Ego: "This disease occurs when the very structure of the egoic personality becomes deeply embedded with spiritual concepts and ideas. The result is an egoic structure that is 'bullet-proof.' When the ego becomes spiritualized, we are invulnerable to help, new input, or constructive feedback. We become impenetrable human beings and are stunted in our spiritual growth, all in the name of spirituality."

Perhaps this explains why oftentimes it's spiritual or religious people who simply can't be argued with.  They know "the truth" and they believe they're embodying it, which makes them right and everyone else wrong.  They're already on "the way" so what can anyone else teach them, especially those who don't have "the truth" like they do?  They've allowed their identities to become completely enmeshed with their spirituality - so if their spirituality is threatened in any way, their identity feels threatened.  So they cannot allow their spirituality to be questioned.  And they will fight to keep their "rightness" and certainty.

6. Mass Production of Spiritual Teachers: "There are a number of current trendy spiritual traditions that produce people who believe themselves to be at a level of spiritual enlightenment, or mastery, that is far beyond their actual level. This disease functions like a spiritual conveyor belt: put on this glow, get that insight, and -- bam! -- you're enlightened and ready to enlighten others in similar fashion. The problem is not that such teachers instruct but that they represent themselves as having achieved spiritual mastery."

Contrary to many church's religious zeal and methodology, you cannot mass produce spirituality through attempts at mass movements or mass conversions.  And genuine spirituality is not a "cookie-cutter" life where everyone looks and acts and believes the same or where everyone only has to utter the same words in a simplified formula.  Authentic spirituality looks different in different people.  It's achieved differently because everyone is unique.  Embodied spirituality

7. Spiritual Pride: "Spiritual pride arises when the practitioner, through years of labored effort, has actually attained a certain level of wisdom and uses that attainment to justify shutting down to further experience. A feeling of 'spiritual superiority' is another symptom of this spiritually transmitted disease. It manifests as a subtle feeling that 'I am better, more wise and above others because I am spiritual.'"

I find it significant that the primary spiritual teachers and leaders from the major spiritual traditions (people like Jesus, Abraham, Buddha, Confucius, Mohammad) were people of great humility.  Jesus commented about his spiritual life by saying, "I assure you, the Son can do nothing by himself.  He does only what he sees the Father doing."  No wonder, on the eve of his death, in an upper room where he and his disciples had gathered to celebrate the Passover meal, when it became clear that there was no servant to wash their dusty feet, he took off his outer robe, picked up a towel, and began to wash his disciples' feet.  Genuine spirituality is not driven by pride but by authentic humility.

8. Group Mind: "Also described as groupthink, cultic mentality or ashram disease, group mind is an insidious virus that contains many elements of traditional co-dependence. A spiritual group makes subtle and unconscious agreements regarding the correct ways to think, talk, dress, and act. Individuals and groups infected with 'group mind' reject individuals, attitudes, and circumstances that do not conform to the often unwritten rules of the group."

Every authentic spiritual tradition encourages inclusivity and compassion as core to the spiritual life.  Ironic, then, that so many religious groups develop an "insider" vs. "outside" mentality - an "us" vs. "them" worldview.  "You can only be here if you become like us!"

9. The Chosen-People Complex: "The chosen people complex is not limited to Jews. It is the belief that 'Our group is more spiritually evolved, powerful, enlightened and, simply put, better than any other group.' There is an important distinction between the recognition that one has found the right path, teacher or community for themselves, and having found The One."

This deadly spiritual disease has been the motivator of countless persecutions, executions, and shunnings in the name of God.  The paradigm is, "If we have been chosen, then you can't have been chosen, too.  For you to be equally chosen like us, you have to join us, believe what we believe, live like us."  So the whole mission of the "chosen people" is to bring everyone else into alignment with them.  And if they resist, they are resisting God.  So we either have to "fix" them, or walk away from them lest we get contaminated by them.  This is a deeply destructive spiritual disease that can often be terminal for both parties.

10. The Deadly Virus: "I Have Arrived": "This disease is so potent that it has the capacity to be terminal and deadly to our spiritual evolution. This is the belief that 'I have arrived' at the final goal of the spiritual path. Our spiritual progress ends at the point where this belief becomes crystallized in our psyche, for the moment we begin to believe that we have reached the end of the path, further growth ceases."

I'm reminded of the super-disciple of Jesus, Paul, who once wrote about himself that he had not arrived.  He was still on the journey.  And so he kept his gaze on the one he was following, Jesus, in order to stay focused and remain moving forward.  Spirituality is not about arriving, it's about traveling; it's about a transformational process and journey that continues one's whole life.  That reality should produce great humility in us.

So which of these 10 spiritually transmitted diseases do you struggle with the most?  Is there one you tend to be infected with more than the others?  How does the disease manifest itself in you?  What are your primary symptoms?

Dr. Caplan's partner, Marc Gafni (an author and teacher), makes this statement:  "The essence of love is perception.  Therefore the essence of self love is self perception. You can only fall in love with someone you can see clearly--including yourself. To love is to have eyes to see. It is only when you see yourself clearly that you can begin to love yourself."

And when you and I begin to truly love ourselves, we are empowered to love others in healthy, meaningful, and compassionate ways.

So are there any spiritual vaccinations we can take to prevent and/or heal ourselves from these spiritually transmitted diseases?  In my next blog, we'll take a look at some powerful antidotes that have the potential of effecting profound, honest, authentic spiritual growth and transformation.  Stay tuned!

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The Spirituality of Google's 'Undo Send' Button

Have you ever said or done something that the moment you let it out you wished you could take it back?  A lot of us live with a lot of regret along this line ... because you simply can't take back things you've said or done that might have been hurtful or disrespectful to others.  And our human tendency is to react quickly when our egos are threatened. So many of us do it regularly, in fact, that Google has added a feature to Gmail called "Undo Send."  Once you hit "Send" Gmail holds the email for five seconds, during which time you can stop the email from going out.

Wouldn't it be great if in the rest of our lives we had the option to simply hit an "Undo Send" button?  Unfortunately, once we've spoken the word or committed the act, it can't be retrieved.  Our words or actions hang out there creating consequences that can't be erased or undone.

But perhaps there's another 5 Second option that might prevent the words or behaviors in the first place.  The key, in real time, is to avoid the unproductive "Send" in the first place.  What would happen if we tried using the 5 second option before we hit Send?

Effective and healthy spirituality is about paying more attention to the way we are present in the world, learning how to live with greater awareness and compassion.  Which makes this 5 Second Option a potentially deeply spiritual practice.

Here's how it works.  Peter Bregman, the CEO of Bregman Partners, Inc., a global management consulting firm, spoke to a friend of his (Joshua Gordon, a Neuroscientist and Assistant Professor at Columbia University) about this issue of why it's so natural for us to react negatively to a person or circumstance that threatens our egos.  And is there anything we can do about it?

Dr Gordon pointed out :  "There are direct pathways from sensory stimuli into the amygdala.  The amygdala is the emotional response center of the brain," he explained. "When something unsettling happens in the outside world, it immediately evokes an emotion.  But pure raw unadulterated emotion is not the source of your best decisions. So, how do you get beyond the emotion to rational thought?  It turns out while there's a war going on between you and someone else, there's another war going on, in your brain, between you and yourself. And that quiet little battle is your prefrontal cortex trying to subdue your amygdala.  Think of the amygdala as the little red person in your head with the pitchfork saying 'I say we clobber the guy!' and think of the prefrontal cortex as the little person dressed in white saying 'Uhm, maybe it's not such a great idea to yell back. I mean, he is your client after all.'   The key is cognitive control of the amygdyla by the prefrontal cortex."

So Bregman asked him how we could help our prefrontal cortex win the war. Dr. Gordon paused for a minute and then answered, "If you take a breath and delay your action, you give the prefrontal cortex time to control the emotional response.  Slowing down your breath has a direct calming affect on your brain."

Which begs the very practical question, how long do we have to stall?  How much time does our prefrontal cortex need to overcome our amygdala?

Dr. Gordon's response:  "Not long. A second or two."

Sounds like Google is onto something with its 5 second "Undo Send" option.  Apparently there's significant biological / physiological / psychological (and dare I add, spiritual) reality to actually being able to overcome our immediate urge to react negatively and aggressively toward someone or something that is threatening our ego and beginning to make us want to attack back.  Imagine in the moment choosing to press "pause," taking a few deep breaths for 5 seconds, and allowing the immediate emotion to drain away even just a bit, so that you can then at least begin the process of trying to respond positively and with no regret later.

Peter Bregman applied the strategy to his recent situation:  "When Bob yelled at me in the hall, I took a deep breath and gave my prefrontal cortex a little time to win. I knew there was a misunderstanding and I also knew my relationship with Bob was important. So instead of yelling back, I walked over to him. It only took a few seconds. But that gave us both enough time to become reasonable. Pause. Breathe. Then act."

I don't know about you, but for me this 5 Second Option isn't as easy as it sounds!  I find it extremely difficult in practice when I'm facing some deep emotional feelings being stirred up and my buttons are being pushed left and right.  Maybe that's why the great spiritual traditions of the world have developed rituals and disciplines they call spiritual practices.  These disciplines and behaviors that are designed to produce greater peace and calm and centeredness in the midst of life's turmoil take intense practice.  Change doesn't happen over night.  Transformation comes as the result of determined discipline to engage in new thinking and new behaviors.

Which also (and most importantly) means you and I need to be patient with ourselves and with others.  We need to hold ourselves, including all of our mixed up and all-over-the-board reactions to life, gently.  We must give ourselves compassion, too - to honor ourselves as we are with the goodness we have in us that we ultimately want to express and let out more often than we do.  Maybe this self-gentleness and self-kindness would empower us to more readily hit the Undo Send button.

What would it look like in your life for you to use the 5 Second Undo Send button?  How much practice do you need to make this strategy more of a natural response, your more automatic default mode?  Pause. Breathe. Act.  I'm going to keep practicing this one.  I need it.  And living with regret isn't worth it.

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Four Ways To Overcome the Spirit of Indifference

We all read about it in the news last Monday.  Many of us saw the video.  Hugo Alfredo Tale-Yax, 31, a Guatemalan immigrant who went to New York City in order to help his family back home, made his living as a day laborer, and when the economy crumbled, so did his job prospects. He wound up homeless, first living in shelters and then finally on the streets. A grainy surveillance video trained on a street in Jamaica, Queens, on April 18 captured the final moments of Mr. Tale-Yax’s life: A couple argues, Mr. Tale-Yax comes to the woman’s aid, the man stabs him in the stomach and runs away.

Helping a stranger was the last act of a broken man.

The video has made headlines across the globe, not just for its brutality, but for the indifference it seems to convey. It shows Mr. Tale-Yax lying face down for more than an hour on a sidewalk on 144th Street, near 88th Road, his life slipping away on the pavement as dozens of people walk past him.  Over an hour later, the paramedics arrive to find him lying in a pool of his blood.  They pronounce him dead at the scene.

I would be curious to interview the 2 dozen or more people who walked past Hugo as he lay there on the street Monday evening.  What did they notice?  Anything unusual or just another New York City scene?  If they did notice, what did they feel or think as they saw him?  Did they immediately assume he was simply another drunk passed out on the street corner?  Or they did see him as one of "those" illegal immigrants who shouldn't be here and doesn't deserve the City's help?  Did they simply not know he was in any trouble?  Did they perhaps naturally or even unconsciously ascribe the whole scene to a normal urban landscape - it's just the way it is here in the City?  Did they notice something wrong but assume someone else would call it in to 911?  Were they busily on their way to an appointment so they couldn't take the time to stop?  Were they afraid to get involved (after all, here in the City even good samaritans get hurt - this story is a good example of that danger)?

Why would over 24 people walk by a hurt and dying man without even stopping?  Makes you wonder, doesn't it.  What might you have done?

His brother Roland refused to watch the video when he was first told a tape existed, but found he could not avoid it on the local news. He was in shock, he said, that nobody helped his brother.

"Any animal that is hurt on the street, the city or anybody walking by goes to rescue it. But in this case, he saved this woman's life, and where was the conscience of the people around him?" Rolando Tale-Yax said.  "They have to realize that it could be a member of their family who is the next victim. … I just hope it doesn't happen again."

Perhaps this sad and tragic story provides some insight as to significant steps you and I can take to act more compassionately as a general life style.

One, change indifference.  Contrary to popular opinion that indifference is simply at the core of who we are as humans - it's evidence of our fallen nature - original sin - so we'll sometimes say, "Oh well, it's just the way we are - we're wired for indifference" - recent research shows otherwise.

In reality,  there is actually a biological basis for compassion.  There is a specific part of our brain that is wired for a compassion response.  Experiments with both mothers with their babies and people presented with images of victims of suffering showed similar neurological reactions.  The region of the brain associated with positive emotions literally lit up.  "This consistency strongly suggests that compassion isn't simply a fickle or irrational emotion, but rather an innate human response embedded into the folds of our brains," writes Dacher Keltner, PhD , a professor of psychology at the University of California, Berkeley.

The good news is that an attitude of indifference can therefore be radically changed.  It's not in fact who we are as humans.  We don't have to shrug our shoulders in a spirit of resignation.  We can do something about it.

Two, practice compassion.  Recent neuroscience studies suggest that positive emotions are less heritable—that is, less determined by our DNA—than the negative emotions. Other studies indicate that the brain structures involved in positive emotions like compassion are more "plastic"—subject to changes brought about by environmental input. So, as Dr. Keltner observes, "we might think about compassion as a biologically based skill or virtue, but not one that we either have or don't have. Instead, it's a trait that we can develop in an appropriate context."

This is why all of the major religious traditions in the world see compassion as a spiritual practice.  And each tradition has developed ways to practice this trait.  And here again, the latest neurobiological research shows that our bodies have a built in system to facilitate this practice.

For example, helping others triggers activity in the  portions of the brain that turn on when people receive rewards or experience pleasure.  Every compassionate act causes a pleasurable physiological response.  In addition, behaviors associated with compassionate love—warm smiles, friendly hand gestures, affirmative forward leans—actually produce more oxytocin in the body which is the hormone that promotes feelings of warmth and connection to others. This suggests compassion may be self-perpetuating: being compassionate causes a chemical reaction in the body that motivates us to be even more compassionate.  So the more we practice acts of kindness and compassion to others, the more we are rewarded for it and the easier the skill becomes.  Transformational spirituality is a practice, a discipline, a developing of ourselves into who we were designed to become.

Three, develop mindfulness.  As Mr. Tale-Yax's tragic story indicates, people are often so caught up in their own lives (for whatever reasons) that they don't notice or pay attention.  I've seen this in myself at times:  I'm walking along the city streets often caught up in my own internal world of thoughts, planning, projections, inner conversations, trying to get some place in a hurry, that I really am missing most of what's around me.  If someone would suddenly stop me and quiz me about what I had seen in the last 10 minutes, I would stutter and stammer somewhat incoherently (except about the details of my inner conversations).

One of the key spiritual practices that so many traditions suggest is mindfulness - the ability to step into the present moment - to be truly aware and conscious right now.  This, too, is a skill that needs to be cultivated.  Try walking somewhere and paying attention to what's around you - what do you hear, see, smell, feel?  Try more meditation at home - spend time sitting and becoming more aware of your self, your heart, your body.  Widen that attention to what's around you.  Really notice.

Four, use empathy.  Hugo's brother Roland made the painful observation that if people would simply recognize that the suffering person could be a member of their own family, they would probably respond differently - be more proactive with their compassion.  He's describing the use of empathy.  The power of empathy is the choice to put ourselves in other people's shoes, to enter their space for a moment, in order to try to understand what they're going through.  It's often begins by asking ourselves the simple question, How would I feel - what would I want - if I were in that situation right now?  But then it always goes beyond to the next question, What is that person feeling or really wanting or needing?  Though our personal responses might differ from that suffering person's, research indicates that the choice to enter into empathy actually helps to motivate altruistic behavior.

Four tangible and siumple ways to overcoming indifference and stepping into compassion.  I'm not completely sure how I would have responded last Monday evening had I been walking along the sidewalk where Huge Alfredo Tale-Yux lay dying.  I would hope I would've at least stopped to see if he was alright.  I really hope I would've also gone beyond that simple step and gotten whatever help I could for him to save his life.  Imagine living in a world where people practiced compassion so often that they became really adept at it - a world where indifference was an anomaly rather than the rule.  It's time to unleash the powerful biology of our lives and let our true wiring go wild.  For the Hugo Alfredo's of the world.

Spirituality Is About Learning the Art of Transitions

The longer I live, the more I become aware of how central to the journey of spirituality (and developing fertile depth in my life) is learning the art of transitions.  I use the word "art" intentionally - because art depicts a significant dynamic:  it's learned, it's creative, what works and is displayed as art for one person might look different for another.  In art, you may have a gift or natural talent for it, but it's still something you have to develop and work at in order to flourish. Doing transitions in life well is an art.  It's not easy.  It's messy.  It must be learned.  And it requires lots of patience!  Right?  I know all about this from personal experience.

If you've read Malcolm Gladwell's latest book "Outliers" (which is a profoundly researched book about redefining our traditional cultural perspective on success), he refers to what scientists call "the 10,000 hour" rule.  They've discovered that people (regardless of how much innate talent or giftedness they possess) who have reached the pinnacle of their respective fields all put in a minimum of 10,000 hours of practice before they reached that pinnacle.  Imagine that!  10,000 hours!

Reminds me of what my dad use to say every time he walked past me while I was practicing the piano:  "Don't forget, Greg:  Practice!  Practice!  Practice!"  Wow, as much as I hated hearing what seemed at the time an overly simplistic platitude, I realize how right he was!  To get good at anything, it takes practice!

So while I sure hope it doesn't take 10,000 hours of painful transitions until we get good at it (God save us, if it does!), the point is still true:  spirituality is about learning the art of transitions.

Horace, who is considered by many as one of the greatest of all Latin poets (whose work later influenced Shakespeare), was the leading Roman lyric poet during the time of the great Roman emperor Augustus (1st Century B.C.) and a personal friend of the Caesar.  In the first book of his Epistles, Horace penned these words:

"He has half the deed done, who has Made a beginning."

A profound and insightful paradigm.  Sometimes we think that our transitions are simply three stages:  an ending, the neutral zone, and a new beginning.  But as Horace wisely reminds us, the new beginning is only "half the deed."  As William Bridges, an expert on life change and transition, points out, genuine beginnings depend upon "inner realignment," when we do the important work of aligning ourselves with not only the new external circumstances but also with our renewed identities, our new longings and desires, our emotional shifts corresponding to our external shifts.  Learning how to live with congruence where what's outside matches what's inside.  This isn't easy work and also takes time.

Here's the way Bridges describes it:

"It is unrealistic to expect someone to make a beginning like that of a sprinter coming out of the starting blocks.  Even when your outer situation is complete - you're on the new job, you're finally married, you're in your new house - the inner beginnings are still going on.  At such a time, people often say, 'I guess I'm just not used to this new situation yet,' but it would be more accurate to say that 'I'm not quite fully the new person yet - but I'm getting there.'"  (Transitions:  Making Sense of Life's Changes, p. 173)

So he suggests that during these new beginnings it is a time to be gentle with ourselves or with the other person, a time for the little supports and indulgences that make things easier.  And it's also a time to acknowledge that, as much as we long for them, new beginnings can be things that we often resist inside just as much as the loss-filled ending and the ambiguous and frustrating neutral zone were.  Cut ourselves some slack.

So surround yourself with some familiar things that conjure up good memories or warm feelings.  Don't jump into too many new things all at once so as not to short-circuit the current new beginning.  Postpone other major decisions.  Take it one step at a time.

This new beginning is a time to return "from the disengaged state and the wilderness to set about translating insight and idea into action and form."  Developing new commitments at home and work.  Re-engaging in new and strategic ways.  Re-negotiating old and new relationships.  It's doing the hard and what might seem like mundane work of getting established in the new beginning.  As the Zen saying goes, "After enlightenment, the laundry."

This is why so many spiritual and religious traditions developed practices and rituals to help them re-engage and move into the new beginnings.  They often couched their most important insights from their transitional experiences in the form of stories that could be remembered and retold again and again through rituals.

The Christian Eucharist retells and relives the story of Jesus' life and death and helps the participant re-engage in a resurrected identity.  The Jewish Passover retells and relives the Exodus story of deliverance and helps the participant re-engage in that identity of liberation.  Stories lived out through rituals and practices and symbols to empower an inner alignment with an outer reality.

Horace was right:  new beginnings are but the beginning of "a deed half done."

That's why the spiritual community I belong to here in San Francisco, Second Wind, is committed to our stories of past, present, and future.  We value entering into the great ancient and contemporary stories of faith and transition.  And in so doing, empower ourselves to live out effective new beginnings again and again.  Telling and respecting and valuing each other's stories is one of the ways we're "practicing" the art of transitions.

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